Ill 


if     4 


THEOLOGICAL    SEMINARY, 
Princeton,  N.  J. 


|        Case,  jj 

|        Shelf,      SC< 

V     I'"1"'-     I  o 


TwervVv  three  sermons  ' 
J 

Mpo-n  +he 

chief  end  arvr\a\r\ . 

The  divine  authority  ot 
the  Sacred  Scrip+ures, 
"tine  beinqfcvrid  attributes 
oF  Grcd^  and  the  doctrine, 
or  fhetriVu+y. 


X    «*M  *  *. 


TYecvch'd  a+Pk'ilcxctelphia 

A.D.1^3. 

by 

Griloert  lennent. 


Philadelphia 
Printed  by  W.  Brcxdrord , 
1744. 


P  R  E  F  A  C  E 


Candid  Reader, 

EEING  that  Corrupt  Principles  tend  to  infect  the  Heart 
and  Practice,  it  is  therefore  highly  neceflary  to  beware 
of  them  j  we  read  of  damnable  Herefies,  as  well  as 
damnable  Practices,  (  zPet.  ii.  i.)  Seeing  that  the 
main  Doctrines  of  Religion,  have,  in  a  Meafure,  the  fame 
Relation  to  Piety  in  Practice, ■  as  a  Foundation  to  a  Super- 
structure, it  is  therefore  like  building  a  Fabrick  in  the  Air  to 
inculcate  the  one  without  having  regard  to  the  other.  It  is 
doubtlefs  a  commanded  and  Important  Duty  to  be  Valiant 
for  the  Truth  upon  the  Earth,  and  to  contend  for  the  Faith 
once  deliver'd  to  the  Saints :  But  how  mall  we  be  able  to 
comply  with  this  divine  Precept,  unlefs  we  know  the  Truths 
we  are  to  be  Zealous  for  ?  And  how  can  we  expect  to 
know  them  without  the  Ufe  of  proper  Means  to  that  End, 
fuch  as  Reading,   Meditation,  Prayer  ? 

We>are  commanded  to  hold  faji  the  Form  of  found  Wordst 
2  Tim.  i.  1 3..  The  original  Word  Hypotopofs^  fignifies 
a  Scheme  or  Skeleton.  This  plainly  intends  not  only  the  Re- 
lation and  Harmony  of  the  great  Truths  of  Religion  to  and 
among  each  other,  but  theNecemty  we  lie  under  of  ad- 
hering to  them  j  but  how  mall  we  do  this  without  Know- 
ledge ?  To  fuppofe  that  we  need  not  know  but  a  few  Prin- 
ciples, and  that  the  Knowledge  of  many  hinders  our  reli- 
gion? Progrefs,  is  to  reflect  upon  the  Wifdomand  Goodneis 

§  of 


The  Preface 
of  God  in  revealing  fo  many  in  the  Scriptures :  And  to  fay 
in  other  Words  that  the  chief  Part  of  the  Scriptures  is  Vain, 
or  rather  Prejudicial  to  our  Souls  benefit,  which  is  an  aw- 
ful Pofition  !  If  the  Doctrines  of  the  Scriptures  need  not 
be  known,  why  have  they  been  reveal'd  ?  Can  they  be  of 
Service  to  us  without  our  Knowledge  of  them ;  but  poflibly 
fome  may  Object  that  Paul  affcrted,  he  defit'd  to  know 
nothing  among  the  Corinthians  but  Jesus  Christ  and  him 
crucify'd.  I  anfwerthat  Place  of  Scripture  is  to  be  taken 
comparitively,  viz.  That  he  defir'd  to  know  nothing  fo  much 
among  them  as  Chrift  and  him  crucify'd,  he  defir'd  to 
make  Chrift  in  his  Perfon,  Natures,  Offices,  Relations,  and 
Sufferings,  together  with  the  Benefits  thereby  purchas'd,  the 
principal  Subject  and  main  Scope  of  his  minifteral  Labours. 
He  defir'd  to  make  all  his  Sermons  on  every  Subject  tend 
to  promote  the  Knowledge  of  Christ,  Love  to  him  and 
Faith  in  him.  Neither  is  it  unufual  in  Scripture  to  take 
abfolute  Expreflions  in  a  comparative  Senfe.  Thus  the 
Almighty  fayeth,  That  he  will  have  Mercy  and  not  Sacrifice^ 
i.  e.  rather  than  Sacrifice.  Now  if  we  take  the  aforefaid 
Scripture  in  another  Senfe,  viz.  That  Paid  defir'd  to  know 
nothing  more  than  the  Doctrine  of  Christ's  Crucifixion: 
This  tends  to  caft  contempt  upon  the  chief  Part  of  the 
Scriptures  and  render  them  vain  and  ufelefs.  And  it  is  like- 
wife  contrary  to  the  Apoftles  Practice,  for  he  preach 'd  and 
wrote  by  divine  Infpiration  many  other  Truths  j  and  furely 
he  may  be  reafonably  fuppos'd  to  know  his  own  Litention 
beft. 

It  is  indeed  cur  Wifdom  and  our  Duty  to  proportion  the 
Degree  of  our  Zeal,  for  the  feveral  Truths  of  Religion  to 
their  refpective  Weight  and  Place  in  the  Chriftian  Syftem, 
but  without  Knowledge  and  Judgment  this  is  Impracticable, 
We  are  enjoyn'd  to  continue  in  the  Faith,  grounded   and 

fettled 


The  Preface, 
fettled.  Col.  i.  23.  But  how  can  this  be  expected  without 
the  Knowledge  of  the  Doctrines  of  Faith,  can  we  continue 
in  that  which  we  know  not  ?  Surely  Ignorance  is  the 
Caufe  of  Unfteadinefs  in  the  Principles  of  Religion  -,  be- 
caufe  of  this,  fome  are  like  Children  tojjed  to  and  fro,  and 
carried  about  with  every  Wind  of  Dodlrine,  by  the  Slight  of 
Men  and  cunning  Craftinefs,  whereby  they  lie  in  wait  to  de- 
ceive, (Ephef.  iv.  14.)  It  is  no  new  Thing  for  falfe  Teachers 
by  good  Words  and  fair  Speaches  to  deceive  the  Hearts  of 
the  Simple,  [Rom.  xvi.  18.)  The  falfe  Apoftles  enfnar'd  the 
Galatians  by  great  Shews  of  Piety  and  Affection  to  them,  as 
well  as  by  unjuft  Reflections  againfr.  faithful  Minifters.  Gal. 
iv.  17.  They  zealoujly  a  feci  you,  but  not  well,  yea  they  would 
exclude  us  that  you  might  affec~l  them. 

Surely  our  Eftablimment  in  the  great  Principles  of  Re- 
ligion, tends  to  the  Glory  of  God  and  our  own  growth  in 
Goodnefs.  This  is  our  Excellency,  and  indeed  it  is  one  great 
End  of  theGolpel  Miniftry.  (Ephef.  iv.  1 1,- — ij.)  Where-* 
as  the  Contrary  tends  to  the  Dishonour  of  God  and  our 
felves,  and  much  Mars  our  Growth  in  Holinefs  :  For  how 
can  a  Plant  thrive  that  is  often  mov'd  ?  Is  it  likely  that  thofe 
will  glorify  God  by  fuffering  for  Truth  who  know  knot? 
Let  us  therefore  abhor  thefe  Popi/h  Principle's,  viz.  That 
Ignorance  is  the  Mother  of  Devotion,  and  that  it  is  our  Duty 
to  believe  implicitely  or  limply.  Surely  without  Know- 
ledge the  Mind  cannot  be  good.  Acquaintance  with  the 
firft  Principles  of  the  Oracles  of  God  enriches  the  Mind 
and  is  a  Lamp  to  the  Feet.  The  Knowledge  of  divine  Truths 
in  their  due  Series  and  Connection,  much  confirms  our  belief 
of  them,  and  thereby  inflames  our  Love,  and  Influences 
our  Practice.  To  help  forward  that  good  Deflgn  I  have  been 
induc'd  to  offer  the  following  Difcourfes  to  publick  View  ;: 
and  would  entreat  the  Reader  to  perufe  the  whole  before  he 

condemns 


The  Preface, 
condemns  a  Part,  that  fo  he  may  have  an  Oppertunity  of 
judging  for  himfelf  whether  the  Truths  therein  contain'd  do 
not  harmonize  among  themfelves,  and  tend  to  promote  the 
Glory  of  God  as  well  as  the  Creatures  felf  Abafement  and 
eternal  Happinefs.  And  if  they  be  found  attended  with 
thefe  Characters,  are  they  riot  worthy  of  Credit  and  Accep- 
tance ?  Surely  the  Doclrin.es  of  Religion  mould  not "  be 
judged  of  according  to  the  prejudices  of  our  Education  or 
corrupt  ByarTes  of  PafTion,  but  calmly  and  impartially 
weighed  in  the  Scales  of  Scripture  and  Realon.  For  Truth 
will  not  vary  according  to  our  Humour ;  It  is  therefore  un- 
doubtedly our  Inter  eft  to  know  it,  whether  we  like  it  or  not. 
In  the  mean  time  we  mould  beware  of  retting  fatisfy'd  with 
the  Doctrinal  Knowledge  of  Truth,  without  feeling  the  ef- 
ficacious Influence  thereof  upon  Heart  and  Life,  for  fuch  as 
know  their  Mafters  Will  and  do  it  not^  mufl  expeft  to  be 
beaten  with  double  flripes.  Now  that, the  following  Sermons 
may  be  blefTed  of  the  mofl  high  God,  to  the  equal  promo- 
ting of  Truth  and  Kolinefs,  is  the  earned  Defire  and  Prayer 
of  thy  Servant  for  Christ's  Sake* 

Philadelphia,  G.  TENNENT. 

June  23.  1744. 


Introduction,  29. 


SERMON    II 


I.  Corinthians  x.  31. 
Whether  therefore  ye  eat   or  Drink,  or  whatsoever  ye  do, 
do  all  to  the  Glory  of  God. 

THE  Heart  is  certainly  the  main    Spring   of  practical 
Religion  ^  when  that  is  fet  right  in  its  aims,  then  all 
the  Wheels  of  Motion  keep  their  proper    Distances 
and  Spheres,  and  anfwer  a  valuable  End  :  But  when 
this  main  Spring  is  wrong  fett,  all  is  wrong  ;  the  Motion  of 
the  Souls  Powers  is  irregular  and  vain,  becaufe  it  tends  to  a 
wrong  Mark. 

It  is  therefore  of  the  laft  necemty  that  we  be  careful  in 
yhufing  of  and  fixing  upon  a  right  Mark  in  our  Actions  : 
/And  what  can  this  be  but  God  and  bis  Glory  ?  Let  us  there- 
fore give  him  our  Hearts,  and  make  his  Honour  the  chief 
fcope  of  all  we  do :  It  will  be  but  of  little  Service  to  us  to 
cleanfe  the  outiide  of  the  Cup  and  Platter,  if  the  infide  be 
neglected,  and  our  aims  be  wrong. 

Do  not  therefore  think  it  flrange  my  Hearers,  that  I  dwell 
fo  long  upon  this  Subject,  for  indeed  it  is  the  very  turning 
Point  and  Foundation  of  all  practical  Godlineis.  We  our- 
felves  are  furely  fuch  as  9>ur  governing  aims  be. 

You  may  remember  that  in  the   preceeding   Sermon,  I 
obferv'd  the  following  Point  of  Truth,  viz.  That  the  great 
Mark  at  which  wejlwuld  aim  chiefly,  in  &ll  our  Actions,  whe- 
ther 


3©  The  Labouring  Point   illujlr cited. 

ther  Natural^  Civil  or  Religious ',  is  the  Glory  of  the  mojl  high 
God.  And  that  the  Method  I  propos'd  to  purfue  in  the  Pro- 
iecution  of  it,  was  as  follows,  viz.  ift.  I  was  to  fhew  the 
Kijids  and  Nature  of  God's  Glory. 

II.  What  is  fuppos'd  by  and  imply  d  in  our  aiming  at  God's 
Glory. 

III.  I  purpofed  to  fhew  how  we  Jhould  glorify  God. 

IV.  Why  we  f/jould  aim  at  his  Glory,  as  our  chief  Mark  in 
all  our  Acdiom. 

V.  I  was  to  Anfwer  fome  Objcclions  to  the  contrary,  and 
then  proceed  to  fome  practical  Improvement  of  the  Whole. 

The  firft  four  general  Heads  I  have  difcourfed  upon,  that 
which  yet  remains  to  be  treated  of,  as  the  Subject  of  the  pre- 
fent  Sermon,  is  the  5th  general  Head,  namely  to  anfwer 
Objections. 

But  before  I  proceed  to  treat  directly  upon  the  5th  Pro- 
pos'd, Ifliall  beg  Leave  to  cite  fome  Sentences,  extracted 
from  the  writings  of  divers  worthy  Divine?,  tending  to  con- 
firm and  illuflrate  what  has  been  already  offer 'd.  And  here 
I  fhall  firft  mention,  the  GlofTes  of  fome  Annotators  upon 
the  Text  I  am  difcourfing  from.  Mr.  Pool  in  his  Annota- 
tions upon  it,  after  having  cited  Prov.  xvi.  4.  The  Lord  hath 
made  all  Things  for  himfelf  obferves,  "  That  it  is  impofiible 
"  itfhould  be  otherwise,  for  whereas  every  reafonable  Agent, 
"  both  propounds  to  himfelf  fome  Reafon  of  his  Actions, 
"  and  the  beft  End  he  can  imagine  ;  it  is  impoffible,  but 
"  that  God  alfo  in  creating  Man  mould  propound  to  him- 
"  felf  fome  End,  and  there  being  no  better  End  than  his 
"  own  Glory,  he  could  propound  no  other  to  himfelf :  The 
"  Glory  of  God  being  the  End  wfaieh  he  propounded  to 
"  himfelf  in  creating  Man,  it  muft  needs  follow  that  that 
"  muft  be  the  chief  and  greateft  End  which  any  Man  can 
"  propound  to   himfelf  in   his   Actions.     To   confirm  this 

Glofs 


By  the  Teltimony  of  divers  Dhir.es..  3 1 . 

Glofs,  he  in  his  Criticks  cites  Menocbiusy  Efiius,  Gr otitis y 
Meed>  and  Rabi  Jonah,  in  his  Book  upon  Fear,  who  fays, 
"  That  we  ought  to  belive  in  one  God,  and  direct  all  our 
"  Actions  to  his  Name,  and  that  he  who  does  not  fo,  is  not 
"  like  to   receive  a  Reward.'' 

Mr.  Matthew  Heneryy  upon  the  Words  of  our  Text  fays, 
"  That  in  all  we  do,,  we'  mould  aim  at  the  Glory  of  God, 
"  at  pleafing  and  honouring  him  ;  this  is  the  fundamental 
"  Principle  of  all  practical  Godlineis  j  the  great  End  of  all 
"  practical  Religion.- — -And  upon  Prov.  xvL  4.  he  fays,. 
"  That  God  is  the  firft  Caufe,.  and  laft  End  of  all,, 
M  all  is  of  him  and  from  him,  and  therefore  all  is  to  him 
"  and  for  him.  He  defigns  tofervehis  own  Purpofe  bv  all 
"  his  Creatures,  and  he  will  not  fail  of  his  Deiign,  the  Wicked 
"  he  is  not  glorify'd  by,  but  will,  be  glorifi'd'   upon. 

Mr.  Burkit  upon  the  Words  of  our  Text  fayeth  thus, 
u  The  Apoftle  directs  usr  to  refer  all  our  Actions  in  genc- 
"  ral,  both  natural,  civil  and  religious  to  the  Glory  of  God - 
"  to  make  that  our  fepream  Aim,  our  ultimate  End  in  all 
"  we  do,  in  all  we  deiign,  in  all  we  defire.  AChriftian 
iC  is  to  perform  his  natural  Actions  to  lpiritual  Purpofe;,  and 
"  whilft  he  is  feeding  his  Body  at  his  own  Table,  muff,  have 
"  an  Eye  at  his  ferving  God,  both  with  Soul  and  Body, 
•*  But  efpecially  and  above  all  in  our  religious  Duties,  we 
"  mult  propound  the  Glory  of  God  as  our  principal  Aim,  our 
*c  chief  Scope,  Our  fupream  End. 

Doctor  Bates  in  his  Harmony  of  the  Divine  Attributes, 
p.  175,6.  fays,.  "  That  Godlinefs  contains  three  Things, 
"  j  ft.  That  our  Obedience  proceeds  from  love  to  God,  as 
"  its  vital  Principle;  this  muft  warm  and  animate  the  ex- 
<c  ternal  Action,  this,  alone  makes  Obedience  as  delightful 
"  to  us,  fo  pleafing  to  God.  2dly.  That  all  our  Converfa- 
"  tion  be  regulated  by  his  Will  as  the   Rule,     jdly,    That 

the 


j2v  The  Labouring  Point  lilujirated 

™  the  glory  of  God  be  the  fupream  End  of  all  our  Actions,. 
"  this  Qualification  muft.  adhere  not  only  to  necelTary  Du- 
"  ties,  but  to  our  natural  and  civil  Actions,  Our  Light  tnujl 
"  fififa*  before  Men,  that  they  may  fee:  our  good  Works  &c„ 
"  Matt.  v.   1.6.  i  Cor.,  xh  31.  A  general  Defignation  of  this 
"  isabfolutely  necelTary.  (1  Pet,  iv.  1 1.)  And  the  renewing 
"  our    Intention  in  matters  of  Moment.     For  he  being  the 
"  fole  Author  of  our  Lives  and  Happinefs,.  we  cannot  with- 
"  Out  extream  Ingratitude  and  Difobedience  neglect  to  glori- 
**  iy  him  in  our  Bodies,,  and  Spirits  which  are  his.  (1  Cor. 
"  vi..  19.20.)   This,  religious  Tendency  of  the  Soul' to  God, 
"  as  the  Supream  Lord,.,  and  our  utmoft  End  ;  fanctihes  our 
"  Actions,  and  gives  an  excellency  to  them,  above  what  is  in- 
"  herent  in  their  own   Nature." 

Dr.    Manton'm  his  fecond  Volumn  of  Sermons/*.  91  fay— 
eth  1  "  The  Glory  of  God  muft  be  regarded  in  the  firft  Place 
**    1  Cor.  10.3  1 .  whether  in  eating  or  drinking  Off.  If  in  eating 
"  and  drinking  fayeth  he,  and  the  ufc  of  our  ordinary  Cbm- 
"  forts,  much  more  in  the  Supream  and'  important  Actions 
"  of  our  lives,  fuch  as  we  would  make  a  Bufinefs  of,  God 
<c  muft  be  fpecially  eyed  therein  ;  God  only  is  independent 
"  and  felf  fufficient  of  himfelf  and  from  himfelf;  but  felf 
u  ieeking  is  monftrous  and  unnatural  in  the  Creature!  They 
"  are  of  him  and  by  him,  and  for  him.  [Rom.  xi.  36.)  the 
w  Motion  of  the  Creatures  is  circular,  they  end  where  they 
**  began.     2  The  faving  of  our  own  Souls,  that  muft  be  re- 
"  garded  next  to  the  Glory  of  God,  for  next  to  the  Love 
**  of  God,  Man  is  to.  love  himfelf  and  in  himfelf.  r  Thebet- 
"  terPart;  the  great  Errors  of  the  World,  come  from  mif- 
<{  taking  felf,  and  mifplacmg  Self,. they  mifplace  Self,   when 
"  they  feat  it  aboveGod  and  prefer  their  Interefts    before  the 
"  ConfcienceoftheirDuty  to  him.  Then  they  miftake    Self, 
"  thinking  felf  is  more  concern'd  as  a    Body   than  a   Soul. 

And 


By  the  Te/fimouy  of  divers  Divines:  $y 

u  And  prefer  the  Satisfactions  of  the  carnal  Life,  before  the 
"  Happinefs  of  the  Spiritual,  and  pag.  55.  he  adds,  that  the 
w  End  ■ennobleth  a  Man,  andftill  the  Man  is  according  to  his 
"  End,  low  fpirits  have  low  Deflgns,  Mat.  vi.  22.  The  Light 
"  of  the  Body  is  the  Eye,  if  therefore  thine  Eye  be  /ingle,  thy 
"  -whole  Body  ft  all  be  jull  of  Light  y  but  if  thine  Eye  be  evil, 
"  thy  whole  Body  flail  be  full  of  'Darknefs.' 

Dr.  Thomas  faylor  in  his  Catechetical  Excrcifes,  approved 
by  twelve  of  the  moil  eminent  London  Minifters  pag.  1 40 
propoies  this  Queftion,  viz.  "  What  are  we  to  learn  that 
"  God  created  us,  for  his  Glory  in  a  fpecial  Manner,  a- 
"  bove  other  Creatures  ?  gives  this  Anfwer,  to  refer  our  felves- 
"  and  all  Things  belonging  to  us,  to  his  Glory  as  our  chief 
"  End ;  in  Imitation  of  God,  whole  Glory  isfo  dear  to  himfelf, 
"  that  he  propoundeth  it  to  himfelf,  as  the  chief  and  prin- 
"  cipal  End,  of  all  his  Decrees  and  Actions ;  fo  dear  it 
"  mould  be  to  us,  as  to  propound  it  in  our  firft  Intentions, 
"  as  the  Scope  of  all  the  Actions  and  Occurrences  of  our 
"  Lives.' 

Dr.  Ridgely  in  his  Body  of  Divinity,  pag.  1  fpeaking  up- 
on the  Aniwer,  to  the  firft.  Queftion,  in  the  JVeJlminJhr 
Catechifm,  viz..  that  to  glorify  God  and  enjoy  him,  is  the 
chief  and  higheft.  End,  fays.  ct  If  it  be  enquir'd  with  what 
"  propriety  thefe  may  be  cali'd  chief  and  highejl,  the  An- 
"  fwer  is  eafy,  viz.  that  the  former  is  abfolutely  fo,  beyond 
"  which  nothing  more  excellent,  or  delireable  can  be  con- 
"  ceived,  the  latter  is  the  higheft.  and  beft  in  its  kind ; 
"  which  notwithstanding  is  referr'd,  as  a  Means  leading  to 
"  the  other.  And  pag.  5  thus  having  confider'd,  that  it  is 
"  our ■  indiipenfable  Duty,  to  make  the  Glory  of  God,  our 
"  higheft  End  in  all  our  Actions,  we  denying  him  that  Tri- 
"  bute  of  Praife,  abufe  our  fuperior  Faculties  and  live  in 
"  vaiiv' 

E^  E%. 


34  The  labouring  Point  iJIuJf rated.    . 

Efq;  Leigh  in  his  Body  of  Divinity,  pag,  244  fays  "  we 
*'  mould  do  all  to  him,  and  for  him,  etren  to  ftiew  forth 
'**  our  Apprehenfion  of  his  Name,  doing  whatfoever  Good 
■*e  we  do,  and  leaving  whatfoever  Evil  we  leave  that  we  may 

*  declare  our  high  Eiteem  of  him,  and  make  it  appear, 
"  that  we  judge  him  mofl  wife -good,  excellent.-- And  what- 
Ci  foever  is  not  thus  done,  with  reference  to  the  Name  of 
"  God,  wants  fo  much  of  Goodnefs,  as  it  does  of  this  Re- 
"  ference  !  If  we  aim  at  only  or  chiefly,  and  be  mov'd  only 
"  or  chiefly,  by  Temporal  Benefits  and  Refpects  of  this 
"  Kind  j  looking  to  our  felves  ■;  our  Deeds  are  hollow  and 
c<  feemingly  £ood  alone,  not  real;  if  we  look  .to  ourfelves  a- 
"  lone  in  refpect  of  eternal  Benefits;  and  not  above  our 
"  felves  to  him  and  his  Name,  that  alio  is  but  Hypo- 
"  crily  ;  but  this  is  Truth,  to  make  our  Ends  and  Motives 
"  the  fame  with  God's,  and  to  have  an  Eye  frill  above 
"  and  beyond  our   felves  even  to  God's  Name. 

Mr.  JVatfon'm  his  Body  of  Divinity,  pag.  3.  hath  thefe 
Words  "  It  is  a  glorifying  God  when  we  aim  purely  at  his 
"  Glory :  It  is  one  Thing  to  advance  God's  Glory,  another 
"  Thing  to  aim  at  it  .;  God  mufl  be  the  terminus  ad  quemy 
"  the  ultimate  End  of  all  our  Actions,  thus  Christ  (John 
c<  viii.  50.') Its  the  Note  of  aHypocrite,  he  hath  a  Squint  Eye, 
"  he  looks  more  to  his  own  Glory,  than  God's  Glory;  he 
"  cites  this  faying  of  Cyprian,  quern  nongula  Philautiafuper- 
u  avit  (i.  e.  Self-Love  has  vanquifhed  even  thole  that  have 
"  efcaped  gluttenous  Excefles)   let  us  take  heed  of  this  tiu- 

*  tolatreia  felf-worfhip,  and  aim  purely  at  God's  Glory.' 
Mr.  Dolittle  in  his  Body  of  DHnity,  approv'-d  by  20  of 

the  mofl:  famous  of  the  London  Miniflcrs,  pag.  2  ^ueft.  7  lays, 
"  Am  I  not  fuch  as  my  chief  End  is  ?  If  the  World  be  my 
"  chief  End,  am  I  not  a  Worldly-Man  ?  If  Pleasure  be  my 
"  chief  End,  am  not  I  a  voluptuous  Man  ?  If  Honours,  am 

<c  not 


By  the  Te/fimony.  of  divers  Divine?..  55; 

n  not  I  an  ambitious  Man?  If  felf-intereft,  am  not  I  a  ear- 
"  nal  felfim  Man  I  If  God  be  my  chief  End,  am  not  I  a 
"  Godly  Man?  And  pag..  3.  where  there  is  a  Subordination 
"  of  Ends,  wherein,  that  which  is  an  End  in  refpect  offome 
"  Means,,  is  it  ieif  a  Means  to  fome  farther  End.  Do  not  I 
"  ftop  in  any  End  till  I  come  to.  the  chief  and  higher!  End  ? 
"  is  not  my  reading  the  Scripture,,  and  hearng  the  Word 
"  preach' d,.  a  Means  to  my  knowing  God's  Will  as  my 
**  End  ?  Is  not  Communion,  with  him  a  Means  to  my  En- 
"  joyment  of  him  in  Heaven,  as  my  End  ?  Is  not  my  En- 
"  joyment  of  God  in  Heaven,  a  Means  to  my  glorifying 
"  him  in  Heaven,  as  my  lafl  and  higheft  End,  beyond 
"  which.  I  cannot  go  ?. 

Mr.  Gurnal  in  his  Chrifiian  Armour ,  pag.  363.  4.  fays, 
<c  look,  thou  propounded:  right  Ends,  in  thy  defire  of  Re- 
"  conciliation  with  God;  — It  is  lawful  for  thee  to  look  to  thy 
c<  own  Safety  ;  God  will  give  thee  leave  to  look  to  thy  felf} 
*  this  thou  mayft  do,  and  yet  not  neglect  him  ;  but- neves 
ct  was  any  Peace  true  or  fure,  where  only  Self-Love. made 
"  it;  whether  it  be  with  God,  or  between  Man  and  Man, 
"  thou  feeft  thou  art  undone,  if  thou  keeper*  thy  old  Side, 
tc  and  therefore  thou  feekeft  Peace  with  God,  as the  Kings 
<f  that  ferved  Hadarezer,  2  Sam.  10.  19,  well  this  may  be 
{C  all  allow'd  thee  to  come  over  to -God,,  becaufe.  his  is  the 
"  furer  Side )  never  any  made  Peace  with  God,  but  this 
"  Argument  weighed  much  with  them ;  but  take  heed  this 
"  be  not  all,  thouaimeit  at;  or  the  Chief  thou  aimeft  at,  this 
"  thou. mayeit  do  and  hate  God  as  much  as  ever.  Like  thofe 
<f  who  arefaid  to  yield  feignedly  to  David's,  victorious  Arms, 
"  becaufe  no  help  for  it..  A  Man  taken  in  a  Storm,  may  be 
**  fere'd  under  the  Pent-Houfe  of  his  greatest  Enemy  for 
5  Shelter  j  without  any  change  of  his  Heart- or  better  Tho'ts 

E  »:-?■':  •,*'.  of 


~The  labouring  Point  illiiftrated. 

"  of  him,  than  before  he  was  wont."  And  then  proceeds  ts 
ebferve,  "  that  we  mu ft  fir  ft  eye  the  Honour  of  God  PL  lxxix.9. 
"  And  adds,  Certainly  if  God  could  not  be  more  glorified, 
"  in  our  Peace  and  Reconciliation,  than  in  our  Death  and 
"  Damnation,   it  were  a  wicked  Thing  to  defire  it.' 

Mr.  Flavel  in  his  firft  Vol.  pag.  676  fayeth,  "  There  is 
"  two  Ends  in  Duties,  one  fupream  and  ultimate,  viz.  the 
"  glorifying  of  God,  which  muft  and  ought  to  take  the  firfc 
"  Place  of  all  other  Ends.  Another  fecondary  and  fubor- 
"  dinate,  viz.  The  Good  and  Benefit  of  our  felves,  to  invert 
"  thefe,  and  place  our  own  Good  in  the  Room  of  God's 
"  Glory,  is  finful  and  unjufHfiable,  and  he  that  aims  at 
"  himfelfonlv  in  Religion,  is  juftly  cenfur'd  as,  a  mercena- 
'"  ry  Servant.' 

Mr.  Baxter  in  his  Saints-Reft,  pag.  18  9  fayeth,  ?j  He 
"  that  maketh  not  God,  his  chief  Good  and  ultimate  End, 
"  is  in  his  Heart  a  Pagan,  and  vile  Idolater,  and  doth  not 
"  take  the  Lord  for  his  God.' 

Mr.  How  in  his  whole  Works,  pag.  154.  5.  fays,  "  That 
"  to  pray  to  him,  (meaning  God)  that  he  would  do  this  or 
"  that,  finally  and  ultimately  for  any  thing  elfe,  than  his 
"  own  Name,  is  humbly  to  liipplioate  him,  that  he  would 
■*  refign  the  Godhead,  and  quit  his  Throne  to  this  or  that 
"  Creature.  2.  — That  primitive  Nature,  was  no  doubt 
"  pointed  upon  God,  as  the  laft  End.  Otherwife  a  Crea- 
<£  ture  had  been  made  with  an  Averfion  to  him,  and  in  the 
<  higheft  pitch  of  Enmity  and  Rebellion  j  fince  there  can 
"  be  no  higher  Controverfy  than  about  the  laft  End.  And 
"  adds,  that  the  Defign  of  renewing  Grace,  is  to  reftore 
"  us  to  our  original  State,  and  fix  us  in  that  ablblute  Subor- 
"  dination  to  God  which  was  original  and  natural  to  us ; 
"  then  he  obferves,  the  Controverfy  is  taken  up,  which  was 
"  about  no  lower  Thing  than  the  Deity ;  who  mould  be 

M  God 


By  the  Tefti monies  of  divers  Divines.  37 

u  God  he  or  we  ?  Whether  we  fliould  live  and  be  For  our 
"  felves,  or  him  ? — The  only  proper  genuine  Breath  of  the 
"  New-Creature,  — is  to  thee  O  Lord  be  all  Things ,  may  eft 
"  thou  ever  be  All  in  All,  let  the  Creation,  and  all  Things  be 
il  Nothing,  other  wife  than  in  thee  and  for  thee' 

Mr.  V/illard  in  his  Body  of  Divinty,  pag.  6.   7.   fayetb, 
*'  That  Man  can  have  no  other  lafl  End,  but    God  and  his 
<i  Glory,  for  then  itmuft  be  either  the  Creature  orhimfelf,  a 
>"  third    cannot  be  thought  of;    but  it  can  be   neither  of 
"  thefe,  as  will  appear.—  1.  Becaufe  the  Creature  is  infe- 
"  rior  to  him,    a  Man's  End  is  to  be  look'd  for,  above  him- 
"  felf,  and  not  beneath  him  ;  but  Man  is  iuperior  to  thefe. 
"  2.  Becaufe  that  Man  is  theCreatures  next  End,  that  t^ere- 
"  fore  cannot  be  his  lafl  End,  that  that  fhould   be  made 
"  for  Man's  Service,  and   yet  that    Man  mould  be  to  ferve 
"  that,   implyeth  a  Contradiction.  3.  Becaufe  the  Creatures' 
•"  cannot  fatisiy  him,  Man's  lafl  End  and  objective  Happi- 
<{  nefs  is    the  fame,  {Eclef.  i.  8.)  2.  Neither  can  he  be  his 
"  own    lafc   End  :    For,  u    The  End  mufl  be  foinething 
"  better  than  the  Means,  that  ferve  to  it.     2.  There  is  a 
"  better  being,  than  Man,    and  therefore  he   cannot  be  his 
*'  own  chief  End :  The  lafl  End,  and  chief  Good,  are  one 
*<  and  the  fame ;  there    is  therefore  no   refling,    until  we 
"  come    there.     3,  A  Man  cannot  be  his  own  Happinefs, 
'"  and  therefore  not  his  own  chief  End.    An  End   that  can- 
'■"  not  happify  him,    is  not  worthy  of  that  Name !  Again 
"  he  aiTerts,  that  Man's    next  chief  End,  to  the  glorifying 
"  of  God  is  to  enjoy  him  forever  !' 

Mr.  Vincent  alio  in  his  Expofition  of  the  Aflembly's  Ca- 
techiim,  approv'd  of  by  40  Divines,  is  alfo  of  the  fame  Sen- 
timent with  the  reft  I  have  mentioned  j  as  appears  from 
the  Reafons  he  gives,  why  Men  fliould  chiefly  defign  the 
glorifying  of  God  in  all  their  Adions;  which  are  thefe,  viz. 

"  becaufe 


y$  The  labouring  Point  illuff  rated.. 

*'  becaufe  God  has  made  them,  preferves  them,  has  re- 
""  deem' d  them,  and  given  his  Word  and  Spirit  to  direct 
4<  and  affih?,  and  promiied  his  Kingdom  to  encourage  them, 
-  to  glorify  him.'  See  pag,^.  From  the  aforeiaid  Words 
it  appears  that  Mr.  Vincent  look'd  upon  the  Glory  of  God, 
to  be  the  End  and  Happinefe  but  as  a  Motive,  exciting  to 
feek  after  it.  I  now  proceed  to  the 

5.  General  Head,  which  wastoanfwer  Objections..  03/Vr»- 
1.  "  That  which  God  promifes  on  his  Part  in  his  covenant 
Dealings,  with  Man  is  Man's  chief 'Good,  or  which  is  the  fame, 
Man's  chief  End-,  but  the  Thing  God  promifes  is  Salvation, 
ergo.  Had  God  p-omis'd  any  Thing  lefs,  it  would  not  he  call  d 
the  exceeding  Riches  of  his  Grace,  and  that  Salvation  ispro- 
mifed  by  God  in  his  Covenant  Dealings  with  Man;  is  evident 
from'Mark  xvi..  16.    He  that  believeth,  fhall  be  laved. 

Anf  If  that  which  God  only  or  chierly  promiied,  in. 
the  New-Covenant  was  Salvation,  confider'd  ftri&ly.  and 
fubjectively,  or  feparated  from  his  Glory,  then  the  Confe- 
quence  would  avail,,  otherwife  not,,  but  God  has  no  where 
promifed,  a  Salvation  feparated  from  his  Glory,  as  appears 
from  what  has  been  before  obferved,  to  which  I  wiil  add 
one  Place  of  Scripture,  Pf.  1.  15.  Call  upon  me  in  the  Day 
of  Trouble  y  I  wiil  deliver  thee,  and  thou  Jhalt  glorify  me. 

Object.  2.  It  is  our  frfl  and  mo/l  deeply  Fundamental  Dir- 
ty, to  take  the  Lord  for  our  God  ;  which  mo/l  ejj'entially  in- 
cludes our  taking  him,  [the  Enjoyment  of  him,  and  ?iot  oicr 
glorifying  him,  or  his  Glory)  for  our  fupr earn  Good,  which  is 
acknowleag 'd  by  all  to  be  our  chief  End. 

Anf.  The  Notion  of  enjoying  God,  feparate  from  glo- 
rifying him,  or  his  Glory  j  is  an  antifcriptural  ridiculous 
Whim  !  If  it  be  a  fundamental  Duty,  to  take  the  Lord  for 
our  God^  then  it  mull  be  a  fundamental  Error  (in  practical 
Religion)  to  take  our  ielves  for  our  God  ;  by  prefering  what 

refpeexs 


Objections  anfwered.  ,g 

refpects  u"9,  to  his  Honour,  'viz.  our  enjoying  him,  to  his 
Glory .:  For  here  God  is  not  regarded  for  himfelf,  but  only 
as  he  refpects  .us,  it  is  true  the  Word-GOD  is  mentioned, 
in  enjoying  him,  hut  that  is  only  a  Flam,  a  Blind  :  For  its 
ftill  in  Subordination  to  the  fordid  god-Self  I 

Does  not  that  Faith  which  is  included,  in  taking  the  Lord 
for  our  God,  draw  »us  out  of  ourfelves  to  Christ,  and  u- 
nite  us  to  his  Perfon,  before  it  gives  us  Communion  in 
his  Benefits  ?  {Gal.  ii.  20.  Phil.  iii.  8,  9.,)  And  does  it  not 
excite  us  to- admire  the  Former  more  than  the  Latter  ?  [Cant, 
^v.  1  o.)  Surely  to  thofe  that  believe,  CHRIST  is  precious !  And 
is  it  not  the  Sign  of  an  Harlot,  to  do  the  contrary,  viz. 
to  regard    in  Marriage,  the  Portion  more  than  the  Perfon  ? 

ObjecT:.  3.  Is  praifing  God for  BJefings,  a  greater  Gcod  than 
■the  Bief lings  for  'which  they  praife  him?  If  Jo,  the  Saints  havs 
a  hard  Bargain,  in  giving  a  greater  Good  for  a  lejs,  if  not, 
than  the  Enjoyment  of  God  is  a  greater  Good,  than  praifing 
cf him,  and  Jo  is  our    chief  Good  and  laft  End\ 

Anf.  I  will  be  bold  toaffert,  that  the  Saints  praifing  God, 
is  (terminatively)  .more  noble,  than  the  Benefits  they  offer 
Praifes  for,  coniidered  ftriclly  ;  becaufe  of  its  near  Relation 
to  the  beft  of  Beings  ;  neither  is  the  Confequence  reafon- 
ablc,  that  thus  the  Saints  would  have  a  hard  Bargain,  in 
giving  a  greater  Good  for  a  Ids.  The  Force  of  this  Conie- 
quence,  is  built  upon  a  fuppos'd  Analogy,  between  civil 
Bargains  among  Men  and  the  Saints  praifing  God  for 
Benefits  they  receive  from  him,  in  the  following  Particu- 
lars. 1 .  In  civil  Bargains,  the  Commodity  a  Perfon  gives 
in  exchange,  for  Good  he  deferves,  he  no  ways  owes  be- 
fore to  the  Perfon  he  deals  with.  2.  The  Good  he  gives 
is  in  his  own  Power,  it  is  Jiis  proper  Right  by  Inheritance  or 
Purchafe,  which  he  can  difpofe  of  as  he  fees  bell,  to  ad- 
vance his  worldly    Intereft.   3.    The   Good  exchang'd,  is 

profitable 


&o-<  Objections  anfweredT. 

profitable,  to  tHe  Receiver.  4.  Tn  this  kind  of  Thick,  whea 
there  is  not  fome  Proportion  in  the  Value  of  the  Things 
exchang'd,  it's  laid  to  be  a. hard  Bargain.  If  the  Cafe  was. 
fo  in  God's  Dealings  with  his  People,  there  would  be  fome 
Reafon  for  the  aforefaid  Confequence,  otherwife  none  at  all  ! 
Are  not  Mens  Praifes  a  Debt  they  owe  to  God  upon  many- 
Accounts,  a  Debt  which  they  cannot  pay,  'til  Power  be 
given  them  of  God,  and  that  brought  into  exercife  by  his 
gracious.  Operations,  a  Power  which  they  have  no  heredi- 
tary Right  to,  nor  are  they  able  to  purchafe  it  by  their  Do- 
ings ;  a  Debt  whicli  when  paid,  profits  not  the  Receiver, 
for  our  Goodnefs  extends  not  to  God.  Tho'  Praile  be  the 
Creatures  Act,  yet  it  is^God  who  works  all  our  Works  in  us  !. 
And  thus  the   Sophifm    evanifhes. 

Obj.  4.  The  End  mid  Scope  of  our  Faith,  is  our  chief 'End,., 
for  Faith  is  the  greatefi  Duty,  we  Give  to  God,  and  the  Foun- 
dation oj  all  the  Re/?,  yea  it  is  the  Gift  cf  God,  and  the 
great  eft  Gift  we  can  receive  in  this  World ;  it  hence  follows, 
that  the  End  of  the  greatefi  Gift,  and  the  great  eft  Duty,  is 
Man's  chief  End  y  but  the  End  oj  Faith,  is  Salvation  1  Pet. 
i.  19..    Erg. 

Anf  That  which  is  the  final  or  fupream  Scope  of  Faith- 
is  our  chief  End,  no  doubt,  but  what  is  only  its  interme- 
diate or  fubordinate  Scope,  is  not  ;  neither  does  the  Place 
of  Scripture  aduc'd    prove  any  more  ! 

Obj.  5.  Man 's  greatefi  Motive  to  Duty,  is  his  chief  End, 
but  his  greatefi  Motive  to  Duty  is  his  Saivatkn  •  Erg.  the- Acti- 
ons of  a  rationaiCreature,  niufl  have  a  Motive  or  incitement \  for 
whoever  aSh  without  a  Motive ,  af'ts  without  Reafon:  It  is 
the  di/iingufiug  Charofft  r  cf  a  rational  Creature,  to  propo/h 
to  kimjdf an  End,  and  then  to  pur f he  \  din  pre , 

tUds  j  hehi  »  Logicians  tell  us,  the  End  is  fir/l  in  the  Inten- 
tisnvand  laji  in  the  Execution  j  which  makes  it  evident,  that 

the 


Objections    anfwered.  4  r 

the  Motive  and  the  End  arefynonimous,  confequently  the  great- 
ejl  or  chief *  Motive,  is  the  chief  End.  Now  that  Man's  great- 
eft  Motive  to  Duty  is  his  Salvation,  appears  from  the  follow- 
ing Places  of  Scripture-,  are  we  commanded  to  be  faithful  to 
Death,  what  is  the  Motive  Z  Why  thou  malt  receive  a  Crown 
of  Life,  Rev.  ii.  to.  are  we  commanded  to  walk  uprightly, 
and  what  is  the  Motive  I  Why  the  Lord  will  give  Grace  and 
Glory ;  andlafily  are  we  commanded  to  Love  the  Lord  our  God, 
with  all  our  Heart  and  Soul,  &c.  And  what  is  the  Motive  T 
Why  this  do,  and  thou  flialt  live,  Luke  x.  28. 

Anf.  The  Places  of  Scripture  brought  to  confirm  the  a- 
fcrefaid  Objection,  do  only  prove,  that  the  Expectation  of 
obtaining  Happinefs  in  the  Way  ofDuty,  is  a  great  Encou- 
ragement to  the  Performance  of  it ;  and  that  it  is  fo  pro- 
pos'd  by  God  himfeif  in  his  Word,  but  what  is  this  to  pur  - 
pofe  ?  The  Thing  to  be  prov'd  is,  that  Salvation  ftric~tly  and 
iubje&ively  conndered,  is  the  greatefl  Motive  to  Duty  :  of 
this  there  is  not  a  Word  in  the  preceeding  Proofs.  The 
contrary  thereto  appears  m  the  following  Scriptures.  (Mat,. 
v.  16.  John  xv.  8.)  And  let  me  farther  add,  that  the  afore- 
faid  logical  Maxim,  ferves  to  prove  the  Glory  of  God,  to 
be  the  chief  End,  thus,  if  that  which  islaft  in  Execution,  is 
or  ought  to  be  the  nrft:  in  Intention,  then  by  confequence 
God's  Glory  ought  to  be  nrft  intended  by  us,  becaufe  it  is 
laft  in  Execution,  (Ephef.  i.  6.) 

Obj.  6.  That  which  the  Saints,  of  both  the  Old  and  New- 
Teflament  -made  their  great  Motive  to  do  and  fuffer  for  God, 
we  ought  to  make  our  great  Motive,,  &c.  And  that  this  is  as 
aforefaid,  our  chief  End,  but  the  Saitits,  Sec.  made  their  Sal- 
vation their  great  Motive,  Sec.  Erg.  Its  hard  if  we  cannot 
find  one  Saint  in  the  Old  or  New-Te/rament  that  will  direct 
us,  what  we  ought  to  make  our  chief  End,  and  they  all  made 
their  Salvation  their  chief  Motive ;  For  this  Moles  rcfyfid 

F  t>y 


42  Objections  anfwered. 

to  be  called  the  Son  of  Pharaoh 's  Daughter,  and  chofe  to  fuf- 
fer  AffliSliom  'with  the  People  of  God3  it  is  applicable  to  ali 
thefe  Heroes,  mentioned  in  the  xi.  of  the  Hebrews,  as  appears 
by  the  firft  Verfe  of  the  Chapter.  Now  Faith  is  the  Sub- 
jlance  of  Things  hoped  for  ;  what  was  it  that  animated  Paul,  to 
j)refs  towards  the  Mark,  through  all  the  Difficulties  he  met 
with  ?  why  the  Prize  of  the  high  calling  in  Christ  Je- 
sus, Phil.  iii.  14.  What  was  the  Motive,  that  enabled  the 
Hebrews  to  take  joyfully  the  Jpoi ling  of  their  Goods  ?  why  be- 
caufe  they  knew  they  had  in  Heaven  a  better  and  an  enduring 
Subftance,  Heb.  x.  3,  4.  What  enabled  the  Apo files  to  bear 
with  Patience,  the  AjfliSlions  they  fuff'erd  but  this  ?  that  they 
work'd  out  for  them,  a  far  more  exceeding,  and  eternal 
weight  of  Glory,  2  Cor.  4.  17. 

Anf.  The   Scriptures  adduc'd  in  the   Objection,  do  not 
prove  the    labouring  Point,    namely,   that  Salvation  consi- 
dered ftrictly,  was  the  higheft  Motive  of  thofe  good  Men 
mentioned,  and  therefore  the  Argument  does  not  conclude. 
The  Objeclors  Opinion  concerning  all  God's  People,  is  much 
what,  with   Satans  concerning  fob,  as  I  humbly  conceive  j 
which  appears  thus,   after  God  himielf  had  given   an  ho- 
nourable  Character  of  fob,   namely,  that  he  was  a   fmcere 
Man,  one  that  feared  God  and  efchewed  Evil,  which  imply 
an  unfeigned  Love  to  God's  Majefty,  and  tranfcendent  Re- 
gard to  his  Glory.     But  Satan  in    Oppofition    to  the  jufl 
Encomium,  that  God  himfelf  had  given  of  Job,  fuggefts, 
that  fob  was  not  fuch  an  upright  Man,  that  his  religious  Ser- 
vice did  not  fpring  principally  from  Love  to  God,  or  Regard 
to  his  Glory  ;  but  was  directed  to,  by,  and  felfim  Ends ;  and 
therefore  tliat  he  was  but  a  Mercenary  and  a  Hypocrite.   Does 
he  fear  God  for  Nought,  fa  id  Satan,  touch  all  that  he  hath,  & 
he  will  curje  thee  to  thy  Face.     The  Devil  here  insinuates,  that 
Job  had  no  noble  internal  Principles  of  Love  arid  Holineis,  no 

fupream 


Objections  cmfiverecf..  43 

fupream  and  endear'd  Regard  to  the  Divine  Honour,  but 
that  he  was  mov'd  chiefly  or  only,  by  outward  felfifh  Ref- 
pects  j  and  that  if  thefe  were  taken  away,  he  would  quit  his 
Religion  entirely,  and  curfe  his  Maker ;  this  is  in  Subftance 
the  lame  with  the  Representation  given  by  our  ObjeBor, 
of  all  the  Saints  of  the  Old  and  New  Teftament,  in  the 
Objection  which  I  am  now  considering ;  all  the  DifTeren- 
ees  between  the  Objector's  and  Satan's  Opinion,  are  thefe„ 
The  Objector  he  holds,  that  the  Saints  eyed  chiefly  in  all  their 
Actions,  the  Happinefs  of  the  higher  Part  of  felf,  the  Soul ; 
but  Satan  the  Happinefs  of  the  lower  Part  of  felf,  the  Body, 
the  Objectors  Opinion,  concerns  the  whole  Army  of  the 
Saints  in  all  Ages,  which  is  very  uncharitable,  but  Satan's 
only  a  particular  Perfon,  namely,  job.  I  know  not  that  we 
have  any  Account  in  Scripture,  that  Satan  has  been  fo 
bold  as  to  impeach  all  the  Saints  at  once,  with  the  aforelaid 
Charge !  Again  the  Objector  offers  his  Opinion  as  a  Com- 
mendation of  the  Saints,  which  is  not  fo  fenfibie  as  could 
have  been  wifh'd ;  but  Satan  as  an  Accufation  againit  Job  ! 
Once  more  the  Objector  offers  his  Opinion,  with  a  deal  of 
Confidence,  and  Airs  of  AfTurance  j  but  Satan  begins  mo- 
deflly,  and  holds  it  till  juft  the  Clofe  of  his  Speech  -,  but  the 
Objectors  and  Satans  Opinion  are  the  very  fame  in  this 
fubflantial  Point,  namely,  in  excluding  that  tranfcendent 
Love  to  God  for  himfelf,  and  fupream  Regard  to  his  Glo- 
ry, which  are  eflential  to  true  Godlinefs,  and  conftituting 
felfifh  Confiderations  in  the  Room  tliereof.  It  is  true  the 
Objector  has  the  Advantage  of  Satan  in  this  particular,  name- 
ly, in  believing  that  the  Saints  had  a  chief  Regard,  to  the 
Interefts  of  the  higher  Part  of  felf  the  Soul,  whereas  Satan 
was  of  Opinion,  that  Job  eyed  chiefly  the  Interelt  of  the 
lower  Part  of  Se/f  the.  body.  But  again  it  mufl  be  own'd, 
that.  Satan  had  the  Advantage  of  the  Objector,  in  other  Par- 

F  2  ticulars 


Jje  Objections   anfwered. 

ticulars,  viz.  i  In  that  he  offer'd  his  Opinion  as  an  Ac- 
cufation  and  fo  the  God  of  infinite  Wifdom  took  it.  2.  In 
that  he  did  not  accufe  the  whole  Body  of  the  Saints,  by  the 
Lump,  but  a  particular  Perfon.  3.  That  he  manag'd  his 
Argument  with  Modefty,  for  the  moft  Part,  for  he  propos'd 
and  iniifted  on  his  Allegation,  .(moftly)  by  way  of  Query 
does  Job,  faid  he,  fear  God  for  nought  ?  Thus  it  is  evident  that 
the  Objector  and  Satan  harmonize  in  Judgment  fubftantially, 
and  differ  only  in  the  Cafe  aforefaid,  in  fome  Circumftances ; 
which  if  compar'd  and  weigh'd  it  would  be  hard  to  deter- 
mine, which  had  the  better  of  it.  But  leaving  the  Decifi- 
on  of  this  to  Perfons  of  greater  Capacities,  I  proceed  to  ob- 
ferve,  that  the  Devils  Accufation  being  offer'd,  and  the  great 
God  himfelf  having  another  Opinion  of  Job's  Integrity, 
puts  the  Matter  to  Iffue,  and  lets  Satan  try  him  with  all 
his  Darts ;  (only  to  fpare  his  Life)  the  Devil  being  full  of 
Rage,  and  Defire  to  make  his  Accuiation  good,  left  he  mould 
be  potted  for  aLyar  or  falfe Accufer,  as  indeed  he  well  deferv'd ; 
environ'd  him  with  all  his  Terrors,  and  mot  the  mod:  en- 
venom'd  Darts  at  him  that  he  had  in  all  his  Hellifh  Qui- 
ver, he  foon  difrob'd  him  of  all  his  Ornaments,  and  cruelly 
bereav'd  him  of  his  maffy  Wealth,  dear  Relations,  Health 
and  Eafe,  in  a  Hidden  and  tremenduous  Manner !  And 
left  him  nothing  but  a  fcolding  Wife,  who  was  almoft  as 
great  a  Tormentor  as  himfelf,  and  fain  would  allure  him 
to  make  the  Enemy's  Impeachment  good,  by  curfing  his 
God,  whofe  Language  Sr.  Richard  Blackmore  fets  in  jurt  and 
flaming  Colours,  in  the  following  Lines. 

Dofi  thou  not  fee   that  thy  Devotion's  vain  ? 
What  have  thy  Prayers  procur'd  but  Woe  and  Pain  ! 
Haft  thou  not  yet  thine  Inter  eft  underftood? 
Pcrverfely  righteous,  and  abfurdly  good  I 

Thefi 


Objedtions  anfwered  4; 

7'heje  painful  Sores,  and  all  thy  Lo/fesjhow, 
How  Heaven  regards  the  fooliflo   Saint  below  1 
Incorrigibly  pious  can't  thy  God, 
Reform  thy  fiupid  Vertue  with  his  Rod  ! 

But  even  when  poor  Job,  was  under  a  horrible  Com- 
plication of  all  manner  of  Mifery,  that  the  fubtilty  and 
Malice  of  his  formidable  Enemy,  could  invent  and  inflidt 
upon  liis  Mind  and  Body ;  while  in  the  mean  Time,  the 
God  he  loved  withdrew  his  beamy  Smiles,  and  on  the 
contrary  mot  Arrows  dipt  in  burning  Vengeance,  into  his 
perplexed  Soul,  and  compafs'd  him  with  the  moft  affrighting 
Terrors !  I  fay  while  Heaven  it  felf  frown' d,  and  Earth  and 
Hell  confpir'd  to  difrrefs  and  make  that  gallant  noble 
Soul,  yet  he  remain'd,  like  a  Rock  impregnable  amidfl  all 
the  boifterous  Billows,  with  which  he  was  environ 'd  round : 
For  notwithstanding  fome  humane  Weakneiles,  that  drop't 
from  his  troubled  Soul,  in  the  Height  of  his  Anguim  ;  yet  he 
would  never  fpeak  diihonourably  of  his  God,  or  reproach- 
fully of  his  Religion  !  He  kept  firm  to  the  divine  Majefty, 
in  the  midfl:  of  the  terrible  Tempeft !  And  thus  the  Objec- 
tor and  Satan  (refpecting  the  Opinion  aforefaid)  are  folidly 
confuted  by  the  Book  of  Job.  The  Cafe  now  in  contro- 
verfy,  has  been  fairly  try'd  and  God  himfelf  the  Judge  of 
Heaven  and  Earth,  has  brought  in  the  Verdict  in  yob's  Fa- 
vour, Job.  i.  21.  in  all  this  Job finned  net,  nor  charged  God fool- 
lifily,  and  Chapt.  xlii.  y.  Te  have  not  fpoken  of  me  the  Thing 
that  is  Right  as  my  Servant  Job  hath  ! 

Obj.  j.  All  the  Works  of  God,  were  not  made  for  one  and 

the  fame  End:  For  if  they  were,  there  had  been  Need  of  but  one 

fort  of  Beings  only,    if  the  Wicked  are  made  for  the  Day  of 

Evil,  ought  that  to  be  always  in  their  Eye  ?  ought   all  their 

Actions  to  tend  to   that,  as  their  chief  Go&d  and  loft  End? 

Ought. 


j^6>  Objections  anfwered'.. 

Ought  that  to  fire  their  AffecJions,  raife  their  Defires,. 
and  actuate  their  Wilis  ?  Secret  Things  belong  to  God,. 
Things  reveal' d  to  us !  If  there  be  a  Covenant  between 
God  and  Man,  the  Principal  aim  cf  both  cannot  be  the  fame  I 
In  all  Covenants  there  are  two.  contrasting  Parties  at  leajt, 
a  Mediator  is  not  a  Mediator  of  one,  there  is  alfo  the 
Thing  covenanted  fir,  and  the  Confederation,  or  what  each  par- 
ty expeBs  of  the  ether,  what  God  expefis  from  us,  is  that  we 
glorify  him,  and  what  he  promifes-,  is  that  he  will  be  our  God, 
er  fuprcam  Good,  which  certainly  can  be  nothing  kfs  than 
the  Enjoyment  of  him  ! 

Anf.  The  Different  forts  of  Creatures,  ferve  indeed  differ- 
ent fubordinate  or  lower  Endf,  but  what  then ;  can't  they 
in  the  mean  Time  ferve  one  and  the  lame  higheft.  End  ?  Do 
not  the  brute  Creation,  while  they  ferve  the  Good  of  Mankind, 
at  the  fame  Time  objectively  declare  the  Glory  of  God's  Wif- 
dom,  Power  and  Goodnefs  in  their  Formation,  Order  and 
Ufefulnefs  ?  The  End  which  the  Almighty  had  in  View 
in  the  Formation  of  all,  viz.  His  Glory,  is  anfwered  by  all, 
tho'  in  a  different  Manner  :  Rational  Creatures  do  or  ought  to 
glorify  God  ablively  ;  and  for  this  they  had  a  Capacity  gi- 
ven them  and  a  command  laid  upon  them,  and  if  they  do 
it  not  aSlively,  as  it  is  their  Duty,  they^hall -pajjruely ;  as  the 
Pialmift  juffly  obferves,  The  very  Heavens  declare  the  Glory 
of  God,  and  the  Earth- Jkeweth  his  Handy  Works-,  the  inani- 
mate Creation  offer  Occafion  to  thinking  Beings  topraife  God  : 
Now  tho'  the  Glory  cf  God  be  differently  cxpreis'd  according 
to  their  feveral  Ranks  of  Exifcence,  yet  it  is  the  fame  prin- 
cipal Defign  that  God  lrath  in  all,  namely  his  declarative 
Glory;  and  it  is  the  fame  thing  that  is  manifeffed  by  all, 
tho'  in  a  different  Manner,  viz.  The  Honour  of  the  di- 
vine Attributes,  and  indeed  herein    the  unfearchable  Riches, 

and 


Objections  mfwcred*  47 

.and  magnificence  of  divine  Wifdom  and  Power  are  illuftriou£- 
\y  difplay'd,  in  conducting  the  various  Orders  of  Beings 
within  the  vail  Circle  of  the  fpacious  Univerfe  to  one  fu- 
pream  uniform   End,  worthy    of  his  Councils ! 

Now  if  Gods  declarative  Glory  be  his  higheft  End,  in 
the  Creation  of  all,  as  both  Scripture  and  Reafon  demon- 
ftate,  then  it  muft  be  the  Creatures  laft  End  too,  otherwife 
thefe  Abfurdities  will  inevitably  follow,  viz.  ift.  That  God 
will  mifs  his  End,  which  would  deftroy  the  divine  Felicity, 
and  fo  is  Blafphemous  !  And  2d.  It  wou'd  be  the  Creatures 
Duty  <to  contradict  their  Creator,  which  is  monftrous  Blaf- 
phemy  likewife  !  Conformity  to  our  Creator  is  equally  our 
Honour  and  Duty  !  It  is  moil  evident,  that  God  requires  a 
great  Part  of  our  Submiiiion  to  his  Sovereignity.,  and  Obe- 
dience to  his  Law  in  this  very  Thing,  that  we  harmonioufly 
concur  with  himfelf,  in  carrying  on  the  fame  great  defign 
with  him,  of  his  Glory,  in  that  Way  which  beft  fuits  the 
order  of  cur  Being  :  And  indeed  when  we-  do  otherwife, 
we  walk  contrary  to  God,  and  may  expect  therefore,  that, 
fo  continuing,  he  will  walk  contrary  to  us.  Had  Man  ftill 
continued  in  his  original  Integrity,  he  had  ftill  made  it  his 
higheft  defign  to  Glorify  and  Honour  the  Author  of  his 
Being  !  It  is  true  we  are  now  to  confider  Man  in  his  fallen 
Slate,  wherein  he  is  expoied  to  defer ved  Punifhment  for  his 
Tran fgremon,  and  therefore  has  juft  Reafon  to  be  anxioufly 
concern'd  about  his  efcaping  the  Wrath  to  come  ;  but  the 
TranfgrefTion  of  the  Creature,  does  not  cannot  difolve  his 
Creators  claim  of  right  to  his  Love  and  Homage.  And  when 
a  Sinner  is  truly  ianctified,  he  is  again  reftor'd  to  much  of 
that  primitive  rectitude  which  was  loft  by  Sin,  (Epbef.  iv.  24) 
and  consequently  makes  that  again  his  higheft  aim  and  defign, 
to  which  he  was  engag'd  and  inclin'd  bv  the  Law  of  his 
Creation. 

Neither 


481  Objections    anfivered.. 

Neither  fs  it  any  Part  of  God's  fecret  Council,  that  he  hath 
made  all  Things  for  his  Glory ;  this  Truth  is  as  plainly  reveal' d 
as  any  in  the  Scriptures :  Neither  is  it  any  part  of  God's 
fecret  Council,  that  it  is  our  indifpenfable  Duty  to  do  all  to 
the  Glory  of  God  :  To  aim  and  defign  chiefly  that  God  in 
all  Things  may  be  glorify'd,  confider  the  following  Places 
of  Scripture,  Ifa.  xliii.  y.  I  have  created  him  for  my  Glory,. 
Pfal.  1.  15.  Call  upon  me  in  the  Day  of 'Trouble ;  I  will  deliver 
thee  and  thou  Jhalt  glorify  me.  God's  Secret  Council 
concerns  fubordininate  Ends  or  the  Means  which  compais 
the  aforefaid  great  Ends,  namely,  Gods  declarative  Glorw 
either  actively  or  pafjively   by  the  whole  Creation. 

The  Que/Hon  in  the  Objection  is  Sophiftical,  viz.  If  the 
Wicked  are  made  for  the  Day  of  Evil,,  ought  that  to  be  all- 
ivays  in  their  Eyes,  &c. 

AnfwePy  No  !  Here  it  is  iniinuated,  that  thofe  who  hold 
<God's  Glory  to  be  the  chief  End  of  Man  imagine,  or  main- 
tain, that  what  is  God's  fubordinate  End,  mould  be  Man's 
principal  End,  which  is  falfe  and  unreaionable  j  they  on- 
ly hold  that  what  God  has  made  his  chief  End,  mould  be 
ours  j  and  we  mould  purine  this,  in  that  Way  which  is  ac- 
commodated to  our  reafonable  Nature,  and  to  which  we 
are  under  an  Obligation  by  precept.  The  Damnation 
of  any  Creature,  was  never  God's  chief  End  in  making  it  ; 
to  imagine  fo,  is  to  reflect  upon  the  Wifdom  and  Goodnefs 
of  the  divine  Nature,  namely,  in  aiming  at  fomething  below 
himfelf,  as  his  higheit  End,  and  in  delighting  in  the  Mifery 
of  his  Creatures  as  fuch  !  Befides  the  method  by  which  we 
ought  to  purfue  or  profecute  our  chief  End,  (God's  Glory) 
is  prefcribed  to  us,  by  the  divine  Precept,  and  that  is  by 
Faith  and  Obedience,  thereby  feeking  our  own  Happinefty 
and  that,  principally,  becauie  God  will  be  thereby  more 
Glorify'd,  ti:an  in  our  Damnation  ! 

But 


OBjetJions   anfwered.  49. 

But  it  is  farther  added  in  the  Objection,  That  if  there  be 
a  Covenant  between  God  and  Alan,  the  principal  aim  of  both 
cannot  be  the  fame. 

Anfwer,  The  contrary  is  evident.  God's  aim  m  the  Cove- 
nant of  his  Grace,  is  both  his  own  Glory,  and  his  Peoples 
Happinefs.  (Ephef  1.  17.)  And  the  aim  of  God's  People 
is  the  very  fame,  but  the  Glory  of  God  is  the  principal  Scope 
of  both:  The  feeming  Strength  of  the  aforefaid  Argument, 
flows  from  a  falfe  Foundation,  viz.  A  ftric~t  refembling  of 
the  Covenant  of  Grace  with  human  Covenants,  which  gives 
Room  to  fufpedt  thole  that  form  or  ufe  it,  to  be  tainted  with 
Ar  mini  an  Errors. 

Obj.  8.  Mofes  and  Paul  ceu'dnot  aim  chiefly  at  the  Glo- 
ry of  Gody  or  glorifying  of  him  in  thofe  Expref lions,  of  being 
blotted  out  of  the  Book  that  God  had  written ;  and  of  defrring 
to  be  accur fed  from  Chrift,  &c.  becaufe  by  their  fuffering  this, 
they  could  not  glorify  God,  neither  could  the  Almighty  glorify 
himfelf  in  punijhing  the  Innocent,  and  f paring  the  guilty  -,  the 
truth  is,  the  Words  are  only  hyperbolical  Exprefjions  of  their 
abundant  Love  to  their  Brethren,  and  Kinfmen  according  to 
the  Fief  j, 

Anfwer,  The  Inftanceas  to  Mofes,  mention'd  Ex,  32.  I2> 
is  plainly  this,  That  fuch  was  his  Regard  to  the  Glory  of  God, 
that  he  would  choofe  Death  rather  than  the  Heathen  Nations 
mould  infnlt  the  Almighty,  and  behave  themfelves  proudly 
againft  him,  upon  the  Qccafion  of  his  deftroying  the  People 
in  the  Wildernefs  y  which  he  forefaw  they  would  be  apt  to  do,., 
and  therefore  plead  that  Ifrael  might  be  fpared,  (See  Num* 
xiv.  13  to  the  iy)  much  after  the  fame  manner  God  him- 
felf expreffes  his  own  Regard  to  his  Glory.  [Dent,  xxxii.  26, 
27.)  As  to  the  Inftance  of  Paul,  I  mall  crave  leave  to  cite 
the  Words  of  Mr.  Matthew  Hejiery  upon  it  j  which  arc 
thefe,    "  I  could  wifiy  lie  doth  not  fay  I  do  wijh}  for  it  was 

G  no 


^c.  Objections   anfivered, 

<c  no  proper  means  appointed  for  fuch  an  End  ->  but  if  it  were, 
"  I  could  wifh  that  1  my  f elf  were  accurfedfrom  ChrifiT  for 
"  my  Brethren  -,  a  very  high  pang  of  Zeal  and  Affection  for 
*c  his  Countrymen,  he  would  be  willing  to  undergo  the  grea- 
<c  teff.  mifery  to  do  them  good  :  Love  ufes  to  be  thus  bold 
"  and    venterous,  and  felf  denying,,    became  the  Glory    of 
tf  God's  Grace  in  the  Salvation  of  many,  is  to   be    prefer'd' 
"  before  the  Wellfare  and  Happinefs  of  a.   fingle  Peribm. 
"  Paul,  if  they  were  put  in  Competition,  would  be    content 
"  to  forego  all  his  own  Happinefs  to  purchafe  theirs."   thus 
far  he.     Whither  we  underiland  by  the  Word  accnrfed,  Ex- 
communication, or  temporal    Death,   with    Chrijoflome  and 
Pool,  or  the  lofs  of  eternal  Happinefs,   with  EJlius,  Toletus>, 
Ludovicus  dediufiaivin,  Menochius  -,  yet  it  fhews  a  greatLove  -r 
what  a  rlefhly  Love  ?  No,  the  Chapter  will  inform  us,  that 
it  was  Love  to  their  Souls,  and  a  defire  after  their  Happinefs,, 
and  confequently  he  had  an  Eye  to  God's  Glory,  which  is 
thereby  manifested  !  The  Reafon  orYer'd    to    confirm   the 
Objection,  viz.    That  by  fuffering  thofe  Things  God  could  not 
be  Glorify  d,  &c,  is  anfwered  by  eonfidering,.  that  the  deiires 
of  thofe  holy  Men  were  not  abfolute  and    peremtory,  but. 
Hypothetical    or  Conditional,    viz>  that   rather  than  God's 
Glory  iLcuid  be  eclips'd,  they  were  willing   to  endure  thofe 
Things,  if  they  were  appointed    Means   to  obtain  fuch  art. 
End.     To  fuppofe  that  their  Love  was  wholly  Carnal,  is  to 
confront  the  Context  of  the  Places  whence  the  aforelaid  In- 
fiances  are  borrow'd,  and  pafs  an  uncharitable  Cenfure  upon. 
thofe  Worthy's,  as  tho'  they  were  Perlons  of  the  moil  fordid. 
Difpofition  and   Character  I 

Obj  9.  Afaph  aclcd  chiefly  from  filffh  Principles,  in 

Religion,  as  appears  from  Pjal  ixxiii.  12.  13.  14.  Behold 
thefe  are  the  ungoldly  who  profper  in  the  World.  Verily  I 
have  cleanied  niyHeait  in  vain,  and  waihed  my   Hands  in 

Lmocency 


Objections   anfwered.  $u 

Innocency,  for  all  the  Day  long  have   I   been  plaug'd   and 
chaflned  every  morning. 

Anjwer,  Ajaph  only  tells  us  of  a  paft  Temptation,  what 
a  poling  Difficulty  it  had  been  to  him,  to  confider  how  that 
the  Godly  had  generally  the  hardeft  Lot,  as  to  worldly  Com- 
forts :  This  [arcanum  or)  fecret  of  divine  Providence,  had 
io  exercis'd  him,  that  he,  thro'  the  Corruptions  of  his  Na- 
ture and  Temptations  of  the  Devil,  was  like  to  have  enter- 
tain'd  hard  and  unbecoming  Tho'ts  of  Religion ;  nay  it  ap- 
pears that  he  had  been  guilty  of  this  in  fome  degree,  for  his 
Feet  were  almojl  gone  !  But  in  his  more  compofed  frame,  he 
reflected  upon  the  corrupt  influences  of  thofe  Temptations 
with  abhorrence  !  He  calls  himielf  a  Fool  and  a  Beajl  on 
that  Account  (as  well  he  might)  ver.  22.  So  joolijh  was  land 
ignorant \  I  was  as  a  Beajl  before  thee.  In  a  time  of  vi- 
olent Temptation,  he  was  drove  to  be  pretty  much  of  the 
felnfh  Opinion  I  am  oppofing,  viz.  to  think  it  was  a  poor 
Thing  only  to  ferve  and  glorify  God,  except  it  was  attended 
with  other  Advantages ;  but  afterwards  when  he  grew  more 
calm,  and  got  out  of  the  violence  of  Temptation,  he  calls 
himielf  a  Fool,  an  Ignoramus,  and  a  Beajl  ( or  as  the  Word  is 
interpreted  a  great  Bea ft)  for  it ;  and  acknowledges,  that  fuch 
Speeches,  would  be  an  Offence  againjl  the  Generation  of  God's 
Children.  See  ver.  15. 

Object.  1  o.  It  was  PauPs  Sentiment,  that  the  chief  if  not 
the  only  Motive  to  Obedie?ice,  was  the  hope  of  eternal  Life ',  for 
if  the  Dead  arife  not  to  receive  their  Reward,  let  us  eat  and 
drink,  walk  in  the  Way  of  our  own  Heart,  and  in  the  Sight 
of  our  own  Eyes,  and  give  a  loofe  to  all  our  Defires  !  If  in 
this  Life  only  we  have  hope,  we  are  of  all  Men  moil;  mhe- 
1  able;  what  advantageth  it  me,  that  I  have  fought  with  Beafts 
at  Ephefus,  if  the  Dead  arife  not, 

G  2  A?ifwer 


5 2,  Objections   anfwered. 

Anfwer^  The  aforefaidPaffage  of  the  Apoftle  Paul's  Wri- 
tings (i   Cor.   xv.)  are  foreign  to  the  labouring  Argument; 
for  what  he  fays  in  them,  is  upon  the  Suppofition  of  no  fu- 
ture State  at  all  after  this  Life  ;  and  upon  the  Suppofition  of 
the  confequent  Falfehood   of  the  Doctrines    of  the  Golpel, 
(ver.   14.   1  cr  &  feq.)     Upon  this  Hypothecs  he   obferves, 
that  the  Chriftians  of  that  age  were  indeed  the  moft  mifer- 
able  of  Mankind,    to    expofe    themlelves     to    fuch  heavy 
Perfecution  for  nothing,  for  an  imporlure.     Whereas  in  this 
Argument,  we  com'ider  a  future  State    as  moft  certain  and 
the  Doctrines  of  the  Gofpel  as  moil:  true  and  worthy  of  all 
Acceptation ;  and  that  there  is  an  infeparable  connection  be- 
tween believing  Obedience  in  this  Life,  and  complcat  Hap- 
pinefs in  the  Life  to  come  :  And  fo  the  Qiieftion  is,  which 
ought  to  be  the  chief  and  laft  End    of  our   Obedience,  the 
Glory  of  God,  or  the  obtaining  our  own   Happinefs    meerly 
conlider'd  as  fuch,  without  any  reflect  to  the  Glory  of  God, 
or  eternal  glorifying  of  him  in  Heaven  ? 

Now  if  the  aforeflud  Expreffions  of  the  Apoftle  Paul,  be 
fuppofed  to  favour  the  latter  of  thefe  Opinions,  they  muff,  be 
taken  in  the  following  Senfe,  viz.  That  were  his  Obedience 
to  God  nothing  concern'd,  with  his  future  Happinefs  -,  but 
that  he  could  be  fav'd  without  Holinefs,  as  well  as  with  it, 
that  then  he  would  be  at  no  pains,  or  care  to  ferve  God  at 
all  ;  but  on  the  contrary  give  a  loofe  to  all  his  vitious  Incli- 
nations. 

But  by  this  Senfe  of  the  Words,  theObjeetor  makes  (in  his 
Opinion)  the  Apoftle  Paul,  to  be  a  Hypocrite,  and  an  Epi- 
cure ;  for  hereby  it's  neceffarily  fuppos'd,  that  he  had  no  Su- 
pernatural Principles  ot  Action,  fuch  as  divine  Life,  Love, 
Holinefs  ;  but  that  on  the  contrary  he  had  a  iuperior  Incli- 
nation to  live  after  the  Flefh,  but  wasreftrain'd   from  acting 

accord  in 


Objections  anfwered,  53 

according  thereto,  meerly   by  the  external  Confideration  of 
Advantages,  to  be  had  by  it  in  the  next  State  J 

Befides  the  bleffed  Apoflle  is  condemned,  as  an  "Epicure 
by  the  Objector  ;  what  has  been  already  fa  id  gives  Weight 
to  this,  to  which  I  may  add,  that  of  afcribing  the  Epicuresr 
proverb  to  him  as  his  fix'd  Judgment,  only  that  he  was  divert- 
ed from  acting  accordingly  by  feliim  Coufiderations.  The 
Proverb  that  was  veryFamiliar  among  thcEpicurians,  was  this. 

"  Lude,  hibas,  come  das,  poft  mortem  nulla  voluptas.  i.  e.  play, 
V  eat,  drink,  for  after  Death  there  is  no  Pleafurej"  and  that 
of  Martial. 

"  Vita  nimis  [era  eft,  craft ina  vive  Ho  die. 
Life  to-morrow  is  too  late,  live  to  day. 

Now  the  Apoflle  Paul  ufed  the  aforefaid  Epicurian  Pro- 
verb, namely,  let  us  eat  and  drink,  &a  with  a  defign  to 
confute  it,  as  appears  from  the  33  and  34  verfes  of  the 
Chapter.  PoiTibiy  the  Force  of  his  Reafonings  may  be  car- 
ried thus  far,  viz.  that  fuppofing  the  Dead  rife  not,  the  E- 
picuria?i  Notion  would  be  then  more  tolerable :  But  to  fup- 
pofe  that  he  fpoke  abfolutely  here,  is,  in  other  Words,  to  fay, 
that  he  believed  there  was  no  intrinfick  Excellency  in  Hc- 
lineis,  or  Comforts  attending  the  fincere  Practice  of  it  in 
this  Life,  but  that  it  was  only  eligible,  becaufe  of  the  Advan- 
tages enkiing  upon  it,  in  a  future  State.  And  is  not  this 
the  Sentiment  of  a  felfifh  fordid  Soul  ?  But  the  Apoflle  ap- 
pears to  be  a  Perfon  of  a  very  different  Character  by  his  Wri- 
tings. See  Rom.  6.  2.  Howjhallwe  (i.e.  ho  w  can  we)  who 
we  dead  to  Sin,  live  any  longer  therein  ?  Thofe  that  are  Re- 
generated have  an  inward  fix'd  Principle,  termed  in  Scrip- 
ture, the  Seed  of  God,  which  creates  a  habitual  Averfion  a- 
gainfl  Sin,  and  propeniity  to  Hoiinefs  I 

Obj,  1 1 .  Self  Love  is  the  Foundation  of  all  the  Love,  we 
©we  or  pay  to  God,  what  God  is  in  hi mf elf  we  know  not  :  The 

onh 


54*  Objections  anfwered. 

only  thing  to  determhie  our  defre,  love,  and  fear  of  God,  is  his 
Attributes,  as  manifefted  to  us   in   Creation,  Protection  and 
Redemption;  its  nothing  to  the  Purpofe  to  tell  how  lovely  a?id  ex- 
cellent God  is  in  himfelf,  abfolutely  conjidered  ;  for  thoy  we  con- 
Jider  him  as   cloth 'd  with  all  pofjible  Perfections,  without  hav- 
ing to  do  with  us,  it  will  only  raife  our  Admiration  ;  if  we  con- 
fider  him  as  able  and  willing  to  make  us  happy,  this  will  raife 
De/ire;  if  we  confider  him  as  jufl   and  powerful,  and  are  un- 
der   Apprehenfons  that  he   will  punijh  us,  this    raifes  Fear  ; 
if  realy  punifhed  by   him,  without  hopes  of    releafe,  this  rai- 
fes  Averfion,  &c.  if  we  confider  him  as  good  and  merciful,  and 
we  are  realy  pojfefs'd  oj  it,  this  raifes   Love,   i  "Joh.  iv.    1 q. 
We  love  him  becaufe  he  firfl  loved  us. 

Anfwer,  The  falfehood  of  the  Poiition,  contain'd  in  thea- 
tove  Objection,  will  appear  by  the  following  Considerations, 
viz.  1  ft,  Then  we  owe  no  love  to  God  becaufe  of  his  erlen- 
tial  Excellency,  which  is  abfurd  j  for  what  is  infinitely  a- 
miable  is  a  proper  Object  of  Love,  and  becaufe  it  deferves 
it,  it  therefore  demands  in  Reafon  and  Juftice  our  fupream 
Affection.  2dly,  The  aforeiaid  Poiition,  deftroys  entirely 
the  neceflity  of  fupernatural  Principles  of  Action,  infus'd  by 
Regeneration ;  for  if  we  muft  love  only  for  Benefits  receiv'd, 
and  not  for  the  fake  of  the  Giver  confidcred  abstractly,  than 
there  is  no  need  of  any  thing  but  Nature,  to  excite  to  this. 
The  Pagans  who  had  nothing  but  natures  Light  to  direct 
them,  taught  and  practifed  this.  Lycurgus  the  Lacedemonian 
Law-giver,  would  make  no  law  againft  Ingratitude,  becaufe 
-as  he  obferv'd,  It  was  a  prodigious  Impiety,  ?jot  to  repay  a 
Benefit  :  And  Seneca,  in  his  Book  de  Benifciis,  fays,  Not 
to  return  one  good  Office  for  another,  is  inhuman ;  but  to  return 
evil  for  Good,  is  diabolical,  p.  104.  and  in  p.  54.  5.  6.  he 
lays,  all  benefits  muft  be  gratuitous,  a  Merchant,  fays  he,  fells 
me  Corn,  that  keeps  me  and  my  Family  from  farving,  hut  he 

fold 


Objections  anfwered*  ^„ 

fold  it  for  his  Interefl^  as  well  as  I  bought  it  for   mine,  and 

fo  I  owe  him  nothing  for  it. This  r  fays  he,  is  more  properly  the 

driving  of  a  Trade,  then  the  cultivating  of  a  generous  Com- 
merce j  thus  far  he.  Now  tho'  I  believe  that  we  may  eye 
our  own  Happinefs,  in  our  religious.  Service,  yet  when  we 
do  this,  above  the  divine  Glory,  it  comes  under  Seneca's  lam, 
and  is  folidly  confuted  by  him  in  the  preceeding  Lines. 

3dly.  The  aforefaid  Pofition,  juftifies  the  Devils,  and 
damned's  hating  God,  for  they  are  pun ifhed  by  God,  with- 
out Hopes  of  releafe,  and  therefore  may  have  an  Averfion  to 
him,  according  to  the  preceeding  Objection.  And  farther 
if  we  are  to  love  him  only  becaufe  of  the  Love  he  expreffes  to 
us,  then  when  he  punifhes  us,  tho'  moll  juftly  for  our  Often- 
ees,  and  therewith  deprives  us  of  all  hopes  of  Mercy,  wc 
may  hate  him  Law-fully,  (for  there  is  no  Medium  between 
love  and  hatred)  that  is,  we  may  hate  infinite  Holinefs, 
Juflice  and  Excellency,  which  is  abfurd  L 

4.  If  we  are  bound  to  love  God  only,  becaufe  of  the  Be- 
nefits we  receive  or  hope  for  from  him,  then  we  are  not  bound 
to  love  him  at  all  j  for  the  Refpecl  we  offer  to  him  is  not  for 
himfelf,  but  for  the  Benefits  we  receive,  and  thus  true  Love 
to  God,  which  is  the  Fulfilment  of  the  Law,  and  Scope  of 
theGofpel,  is  deftroy'd  entirely  by  this  Notion.  For  accord- 
ing to  it,  our  Love  ought  to  be  wholly  center'd  upon  the 
Benefits  we  receive  for  our  own  fake,  and  fo  upon  ourfelves  : 
Even  Seneca,  the  Pagan  Stoick,  could  fay3  this  for  that, 
is  rather  a  truck  than  a  Benefit. 

5.  The  aforefaid  Pofition  deftroy's  the  Creators  Right  to 
the  Creatures  Love  and  Obedience,,  when  he  does  not  per- 
ceive them  to  be  profitable  to  himfelf  and  therefore  if  a  Per- 
fcn  in  defpair,  mould  hate  God,  even  in  this  Life,  he  is  jufti- 
£ed  by  the  aforefaid  Pofition  in  fo   doing.  But, 

&,.  The 


§6.  Objections  anfhvered".. 

6.  The  aforcfaid  Objection  is  inconfiftent  with  itfelf*  for 
while  it  allows,  that  a  view  of  the  divine  Perfections,  with- 
out any  Relation  to  our  Benefit,  may  caufe  Admiration,  this 
Oppofes  the  other  Part  of  it,  for  what  is  Admiration,  but  a 
high  degree  of  Efleem,  and  is  not  this  the  Foundation  of 
all  rational  Love  ? 

y.  The  aforefaid  Pofition  contradicts  the  Experience  of 
true  Believers,  who  even  in  the  dark  Hours  of  Deflertion, 
when  they  think  they  are  forlaken  of  and  hated  by  God, 
yet  thro'  that  inward  Principle  of  divine  Life  which  is  in- 
fus'd  into  them  by  Converfion ;  feel  workings  of  Defire  in 
them  after  God,  and  Love  to  him  :  Jonah  was  an  Inftance 
of  this,  Jon.  2.  A^.Then  Ifaid,  law  cajloffout  of  thy  Sight,  yet 
will  I  look  again  towards  thy  holy  Temple.  When  AJaph  fear'd 
that  God  had  forgotten  him,  and  that  hisMercy  was  clean  gone 
from  him,  yet  he  wou'd  acknowledge  his  infirmity,  remember 
God,  meditate  upon  his  Works,  and  talk  of  his  wondrous 
Doings  j  and  yob  in  his  Diftrefs  profefs'd,.  that  thd"  God  Jhould 
Jlay  him,  yet  he  would  truft  in  him, 

8.  The  aforefaid  Pofition  denxoys  the  Reafonablenefs  of" 
loveing  our  Enemies  of '  blejjing  them  that  cnrfe  us  and  doing 
good  to  thofe  that  defpitefuily  life  us\  For  if  Self-Love,  be  the 
Foundation  of  all  the  Love  we  owe  or  pay  to  God,  then  it 
follows  unavoidably  that  it  is  more  fo  of  ail  the  Love  we  owe 
or  pay  to  Man,  than  the  hating  thofe  that  hate  us,  and  curling 
thofe  that  curfe  us,  &c.  is  in  itfelf  Rcafonablej  for  there  is 
no  felfifh  Motive  if  we  confider  thofe  Things  fimply  to  ex- 
cite us  to  do  otherwife.  But  does  not  this  Notion  exprefly 
contradict  the  Gofpel  ofCmusT  as  well  as  the  true  Inter- 
efts  of  Society,  and  juftify  the  dreadful  Pagan  Principle  of 
batin?  car  Enemies  ! 

^  T  ••11 

And  as  for  the   Text   cited  in  the  Objection,  it  will  not 
bear  the  weight  that  is  laid  upon  it,  for  it  fays  not,  that  the 

Saints 


Objections    anfwered.  §j 

Saints  of  old,  lov'd  God  either  only  or  chiefly,  for  his  love  to 
them,  and  yet  this  is  the  thing  in  Queftion  ;  the  Tenden- 
cy of  the  aforefaid  Objection  is  to  fap  the  Foundations  of  the 
■whole  Go/pel,  and  to  put  natural  Religion  or  Deifm  in  the 
Room  of  it. 

Obj.  12.  The  Difference  between  Hypocrify  and  Sincerity 
may  be  known  according  to  the  Scheme  of  making  Man's  Jub- 
fecJive  Happi fiefs  his  lafi  End  thus,  i .  From  their  Works ; 
Hypocrites  do  all  to  be  fecn  of  Men,  and  confequcntly  have 
nothing,  but  outward  Performances,  but  the  fine  ere  Chriflian, 
Glorifies  God  in  Thought  as  well  as  in  Word  -and  ABion. 

Anf.  This  Proportion  is  indefinite  and  fo  equivalent  to 
a  univerfal,  it  is  as  much  as  to  fay:  every  Hypocrite  does 
as  aforefaid.  And  this  is  not  true  in  fact  j  we  have  no  Rea- 
fon  to  believe  thatPtf^/beforeConverfion  did  all  to  be  fecn  of 
Men  I  Beiides  if  the  Proportion  were  true,  it  would  then 
follow  by  the  Law  of  contraries,  that  every  one  that 
had,  or  hath  good  Thoughts  and  Refolutions,  which  are 
Acts  of  the  Mind  and  Will,  or  any  Defires  after  his  own 
Salvation,  muff  be  a  fincere  Chriftian  :  By  this  rule,  Abi- 
meleck  the  Pagan,  Balam  the  Wizard,  Saul  the  Tyrant, 
Simon  the  Sorceror,  and  fudas  the  Traytor  are  dub'd  for 
good  Men  !  But  a  2.  Sign  of  Sincerity  that  is  offer'd  is  this, 
4'  The  Hypocrite  doth  it  to  obtain  a  corruptible  Crown, 
""  but  the  Sincere  an   incorruptible." 

Anf.  Both  the  aforefaid  Signs  are  the  fame,  for  both 
reipeet  the  End  of  Action,  &  both  refpect  a  temporal  Reward ; 
tho'  there  be  iome  Difference  in  Specie,  yet  the  Genus  or 
Kind  is  the  fame  :  What  view  to  Honour  or  worldly  In- 
tereit,  had  the  foolim  Virgins  or  thole  gracelefs  Jews, 
whom  the  Apoftle  Paul  fpeaks  of  {Rom.  x.  )  who  had  a 
Zeal,  but  not  according  to  Knohvedge  ?  But  pray  obferve 
and  fee  if  the    Objector,  does  not  prove  himfelf  to  be  a  Hy- 

II  pocrite 


58  Practical  Inferences. 

pocrite  by  his  own  Signs !  Thus ;  If  he  be  a  Hypocrite,  who 
makes  the  Intereft  of  the  lower  part  of  Self  ,  the  Body,  in  this 
World  his  chief  End ;  will  it  not  follow,  that  he  is  alfo 
a  Hypocrite,  who  makes  the  Interefts  of  the  higher  Part  of 
felf,  viz.  the  Soul,  (without  regard  to  God's  Glory)  in  the 
next  World  his  chief  End  ?  Are  they  not  both  built  on  the  fame 
Foundation  of  immoderate  Self-Love}  all  theDifference  between 
them  is  this,  that  the  nrft  refpec~f  s  the  lower  Part  of  Self,  and 
fo  is  more  grofs  ;  and  the  Latter  the  higher  Part  of  Self,  and 
fo  is  more  fubtil  and  plaufible ;  but  is  there  any  more  Love 
to  God  for  himfelf,  in  the  one  than  in  the  other  ? 

But  I  proceed  to  the  Improvement  of  this  Subject.  And 

1 .  Methinks  what  has  been  faid,  ferves  to  inform  us  of 
the  Difficulty  of  Religion  3  and  of  the  great  Danger  we  are 
in  of  being  deceiv'd,  as  to  our  State  and  Condition  to- 
wards God .  Surely Jlr ait  is  the  Gate,  and  narrow  is  the  Way, 
that  leads  to  Life  and  few  there  be  that  find  it,  there  is  a 
Generation  that  are  pure  in  their  own  Eyes  and  yet  are  not 
cleanfed  from  their  Filthinefs  ! 

2.  From  what  has  been  faid  we  may  learn,  the  abfolute 
Neceflity  of  the  New  Birth,  in  order  to  ferve  God  accept- 
ably here,  and  enjoy  him  hereafter  !  For  without  a  Princi- 
ple above  nature,  we  cannot  aim  at  Goi  above  our  felves. 
A  Fountain  may  fend  out  Water  upon  a  Level  with  it  felf, 
but  not  above  the  Level ;  and  thus  all  that  is  done  by  us, 
while  in  a  State  of  Nature,  being  done  chiefly  upon  our 
own  Account  j  it  is  but  (infomeSenfe)  a  ferving  ofourfelves, 
and  therefore  cannot  be  acceptable  to  God  ;  and  hence  the 
Apoftle  afferts  that  he  that  is  in  the  Fief  cannot  pleafe  God. 
The  Church  of  England  in  their  Articles  of  Faith,  juflly  fry, 
<f  That  Works  done  before  the  Grace  of  Christ,  are  not 
"  pleafihgto  God,  but  have  in  them  the  Nature  of  Sin." 
However  tho' they  be  finful  in  reipect  of  their  Manner  of 

Performance, 


Practical  Inferences.  59 

Performance,  yet  when  v/e  conform  to  the  Command  even 
in  Externals,  the  Matter  thereof  is  good,  becaufe  command- 
ed j  and  it  is  in  thisConformity  that  unconverted  Sinners  can 
only  with  Reafon  expect  fupernatnral  Grace  ;  for  "Jehovah 
will  be  enquir' d  of  by  the  Houfe  oflfrael  to  do  it  for  them.   And 

3.  We  may  therefore  learn,  the  Neceflity  of  examining 
ourielves ;  whether  indeed  we  do  aim  at  the  Glory  of  God, 
in  what  we  do  ?  Now  we  may  know  this  by  the  following 
Marks,  viz..  1.  When  v/e  arc  content  to  be  cutmin'd  by  o- 
thers  in  Gifts  and  Efleem  if  fo  be  God's  Glory  may  be 
thereby  advanced.  (Phil.  i.  15.)  2.  When  we  habitually 
prefer  God's  Glory,  to  all  other  Things,  that  ccme  at  any 
Time  in  Competition  with  it,  fuch  as  Credit,  Efrate,  Relati- 
ons. 3.  "When  in  the  General,  we  can  be  content,  that 
God's  Will  mould  take  Place,  tho'  it  crois  ours,  (Mat.  xxvi. 
33.  John  x'n.  28)4.  When  the  Reproaches  that  come  upon 
God's  Name,  by  die  Falls  of  Profeffors,  &  declining  State  of 
Religion,  dinrefs  us  more  for  the  General  than  all  our  worldly 
Concerns !  5.  When  we  find  at  Times  hard  grapling,  to 
come  at  this  Difpofition,  becaufe  of  the  Oppofition  of  felfim 
Corruptions.  And  can  after  experiencing  the  Work  of  Con- 
verfion  feel  fometimes  the  witneillng  of  our  Confcience  that 
in  Simplicity  and  Godly  Sincerity,  we  have  had  cur  Converfa- 
ticn  in  the  World.  2  Cor.  i.  12.  '  6.  When  we  feel  the  Love 
of  Christ,  fometimes  fweetly  conftraining  us  to  Duty.  7 
when  we  bewail  over  the  Remains  of  Hypocriiy  in  us  I 

4.  If  we  find  the  aforefaid  Characters  in  us  there  is  ground 
of  Hope  and  Comfort  for  us ;  and  tho'  we  have  many 
WeakneiTes  to  lament,  yet  we  are  compleat  in  Christ, 
and  he  who  hath  begun  a  good  Work  in  us,  will  carry  it 
on  to  the  Day  of  the  Lord  Jesus,  He  that  feeth  infecret, 
will  by  and  by  reward  us  openly,  and  make  our  Righteovf- 
nefs  Jline  as  the  Light,  and  our  Judgment  as  the  Noon  Bay. 

Hz  But 


00  Practical  Inferences. 

But  alas  how  doleful  and  dangerous  is  the  Cafe  of  all  that 
want  the  aforefaid  Signs  !  Their  felfifh  Services  are  rejected, 
that  God,  who  is  a  Spirit ';  calls  them  back  as  Dung  upon  their 
Faces,  he  will  at  laft  tear  off  their  Hypocritical  Masks,  and 
condemn  their  Perfons  to  eternal  Burnings,  except  they  re- 
pent !  O  confider,  with  trembling  thofe  dreadful  Words  of 
Christ,  Mat  xxv.  Go  ye  accurfed  into  everla/ling  Burnings, 
prepared  for  the  Devil  and  his  A?igels  !  What  ihall  become 
of  thofe  who  bring  no  Glory  to  God  ?  But  are  as  Bernard 
fpeaks  (aut  Peccaium  ant  Sterilitas  )  either  Sinfulnefs  or 
Barrenefs,  an  unprofitable  Burden  to  the  Earth,  and  Poifon 
to  the  Air !  O  let  fuch  think  on  thefe  folemn  Words  of" 
our  Lord,  Mat.  xxv.  30.  Cafl  ye  the  unprofitable  Servant  in- 
to utter  Darknefs  !  And  how  diimal  is  the  Cafe  of  all  fuch, 
who  by  open  Impieties  bid  Defiance  to  Heaven  who  declare 
their  Sin  as  Sodom  and  refiife  to  biufli !  Surely  Indignation 
#nd  Wrath  fl:dll  be  upon  every  Soul  that  doth  Evil,  upon  the 
]ewfirfi  and  alfo  upon  the  Gentile  !  But  what  mall  I  fay  of 
thofe  Monfters  of  impiety,  who  cafl  inglorious  Reflections 
upon  the  very  Work  of  God's  holy  Spirit,  in  convincing 
and  converting  Sinners,  and  comforting  Saints }  And  call  ft 
Hypocrify^  Mechanifm,  Enthufafm  and  Dif order  !  Woe  to  thefe 
proud  Potjlierds  that  thus  contend  with  their  Maker,  that 
like  brute  Beafts  fpeak  Evil  of  what  they  under fl  and  not  I 
O  let  fuch  think  on  the  Words  of  our  Saviour  to  perfect- 
ing Saul,  Saul,  why  perfecutefi  thou  me,  it  is  hard  for  thee 
to  kick  againft  the  Pricks  /This  Oppofition  is  a  dreadful  Step, 
'to  the  unpardonable  Sin. 

Li  fine  let  us  be  all  exhorted  to  aim  at  God's  Glory  and 
to  glorify  him.  For  this  is  of  abfolute  necefiity,  to  obtain 
true  Comfort,  in  Life,  at  Death  and  throughout  Eternity ! 


The  manifold  life   of  the  Scriptures  dejcrib\i         6  r. 


2.  TIMOTHY,  iir.  16,   17. 

All  Scripture  is  given  by  In  [pi  ration  of  God,  and  is  pro- 
fitable for   Doctrine,  for  Reproof  for   Correction,  for 

Inf  ruction  in  Right eoufne(s. 
That  the  Man  of  God  may  be  perfect,,   throughly  fumified 

unto  all  rrood  Works*. 

>-|r-^HE  Apoftle  having  In  the  proceeding  Verfes  informed 

1        Timothy  of  the  Apoftacy  of  many  from  the  Truth,, 
-M-      and  exhorted  him  to  conflancy  in  cleaving  thereto, 
in  the  Face  of  all  Oppofition  ;  does  in  the  Words  be- 
fore us,  as  a  Mean  and  Motive,  propofe  an  ample  Comme?ida- 
tion  of  the.  Holy   Scriptures,  in  which  we  may  obferve^ 
thefe  Particulars, 

1  ft.  The  Subject  commended,  all  Scripture,  (pa fa  graph e) 
i.  e.  all  the  Holy  Scripture,  not  only  the  Old  but  the  New 
Teftanient,  in  all  their  Parts..  The  Word  Scripture  figni- 
fies  Writing.  And 

2d.  We  have  the  Commendation,  which  rcprefents  three 
Things,  viz,  the  original,  ufe,  and  defgn,  of  the  Scriptures, 

And    1  ft.    The  Original,  ifs  given  by  Infpiration  (tkeo 
fncuflos)  i.  e.  by  the  immediate  and  infallible  guidance  of . 
the  Holy  Spirit,  2.  Pet.  i.  20,   21.  Knowing  this  fir jly  that 
710  Prophefy  of  Scripture  is  of  any  private  Interpretation^  for 
- 


62.         The  manifold  life   of  the   Scriptures  defer itid. 

the  Prophefy  came  not  in  old  Time  fry  the  Will  of  Man,  but  Holy 
Men  oj  old,  fpake  as  they  were  moved  to  it  by  the  Hc/y  Ghvft. 

2d.  The  life  of  the  Koly  Scriptures,  they  are  profit  able  y 
(ophilemos)  which  does  not  only  fignify,  a  certain  Conveni- 
ency,  as  fome  imagine,  but  their  Neceffity,  Sufficiency  and 
PerjecTion  I  Here  a  fourfold  profitablenefs  of  the  Scriptures 
is  mention'd,  viz.  iff.  For  Doctrine,  (pros  didafcalian)  i.  e. 
as  Mr.  Pool  obferves  in  his  Synopfis,  jor  Infru&ion 
in  the  fund  Truths  of  the  Chriftian  Religion.  The  Original 
Word  is  derived  from  a  Verb,  that  iignin* es  to  teach ;  this 
Senie  of  the  Word  is  conhrm'dRom.  xv.  4.  F.r  whatfocver 
"Things  were  written  aforetime,  were  written  for  cur  Learning, 
that  we  thro'  Patience  and  Comfort  of  the  Scriptures  might 
have  Hope  !  Here  obferve,  that  the  firft  Ufe  of  the  facred 
Scriptures,  is  to  infrruct :  And  the  firft  Duty  of  thofe  who 
Minifter  in  Holy  Things,  is  to  Teach,  and  afterwards  to 
Exhort. 

And  thus  we  may  fee,  that  every  Religion  that  Is  not 
grounded  upon  Knowledge,  is  a  falfe  Religion  !  And  that, 
all  fuch  who  would  work  upon  Men's  Paflions,  and  exhort 
them  before  they  inftrnct  their  Minds,  act  contrary  to  the 
holy  Scriptures,  and  to  right  Reafon  !  Such  do  but  delude 
Mankind,  and  build  a  Babel  of  Confufion,  but  God  is  a  God 
of  Order,  and  not  of  Confufion  !  But  2dly,  the  Scriptures 
are  proffi table  for  reproof,  (pros  elenchon)  i.e.  to  convince  and 
confute  Hereticks,  and  refel  their  Errors.  This  Word  rcfpecTs 
the  polemical  U'e  of  the  Scriptures,  to  convince  gain-layers 
and  flop  their  Mouths,  Tit.  i.  9,  1 1.  Helling  ff  the  faithful 
Word  as  lc  hath  been  taught,  that  he  may  be  able  by  found  Doc- 
trine both  to  exhort  and  convince  the  Gain- fivers,  whofe  mouths 
mujl  be  jlcp'd.—  Here  the  Word  Convince  it,  the  fame  in  the  Ori- 
ginal, with  that  in  the  Text  which  is  tranfkted  Reproof,  add 
hereto,  that  a  Principal  ufe  of  the  Scriptures,  is  to  convince 


The  manifold  Ufe  of  the  Scriptures  defer  ib'd.  63. 

of  Shi,  of '  Right  eonfnefi  and 'of  Judgment,  Joh.'xvi.  8.  9.  The 
original  Word  translated  Reprove,  is  the  very  fame  with 
that  in  our  Text,  and  fignifies  to  convince  demonstratively  : 
Now  altho'  the  holy  Spirit  is  the  efficient  Caufe  of  this,  with- 
out whofe  energy  the  Word  has  no  Influence  upon  Mens 
Minds,  yet  the  Scriptures  are  the  Instrumental  Caufe,  for  by 
the  j^aw  is  the  Knowledge  of  Sin.  Now  that  the  Reproof  in 
the  xvi.  of  John's  Gofpel,  before  mention'd,  refpects  not  only 
evil  Actions,  but  a  State  of  Sin,  appears  from  thefe  Words 
of  our  Lord  in  the  9th  ver.  of ^  Sin,  be  caufe  ye  have  not  believe  don 


me. 


3dly,  For  Correction,  (profs  epanorthofm)  Correction  pre- 
fuppofes  Evil,  and  feeing  that  this  is  Two-fold,  viz.  either 
of  Sin  or  Puni foment,  therefore  Correction  is  alio  two-fold  : 
By  the  one  we  are  freed  from  the  Evil  of  Sin,  which  is  call'd 
Rcprehenjion ;  and  by  the  other  from  the  Evil  of  Sorrow,  which 
is  call'd  Conflation,  Both  thefe  the  original  Word  (epanor- 
thofs)  includes. 

4thly,  For  Infruclion  in  Right  eoufnefs,  (profs paidei an  eli- 
te dicaiofune)  the  Word  (paideia)  fignifies  both  Instruction 
and  Diredion.  The  word  Righteoufnefs,  every  moral  Good. 
This  Phrafefeems  to  import  the  exhortatory  Ufe  of  the  holy 
Scriptures,  thole  who  have  begun  Well,  the  holy  Scriptures 
both  direct  and  exhort  to  perfift  in  their  pious  Courfe  ;  and 
therefore  in  thefe  four  Ufes  all  the  Bufmefs  of  the  Scriptures 
is    defcrib'd. 

But  3dly,  we  have  in  thefe  Words  the  End  and  Scope 
of  the  Scriptures,  and  that  is,  that  the  Man  of  God  may  be 
perjeSf,  and  thoroughly  f unified. Who  are  we  to  under- 
Hand  by  the   Man  of  God} 

Anfwer,  In  general  all  pious  People  ;  but  efpecially  Mini- 
sters, of  the  Gofpel.  The  Word  perfect  (Artios)  is  explain'd 
by  the  following  Sentence,  the  holy  Scriptures  give  Efficient 

Direction 


64«  Arguments   to  prove  the     Divine 

Direction  for  all  .Goodnefs  of  every  kind,  that  may  be  call'd 
Perfecl,  which  has  all  its  Parts.  It  is  the  manner  of  the 
Hebrews  to  ufe  many  Words  in  exprefiing  that  which  they 
have  a  mind  to  imprefs  on  their  Readers  ! 

In  difcourfing  upon  this  Text  of  Scripture,  I  mall  accord- 
ing to  the  Order  of  it, 

I.  Labour  to  prove  the  divine  Original  of  the  hoh  Scrip- 
tures. And, 

II.  Speak  of  their  Ufe.  The 

i  ft.  General  Head  ofDifcourfe,  is  the  divine  Original  of 
the  Scriptures,  or  to  prove  that  they  have  been  given  port h  by 
divine  Infpiration,  and  are  therefore  infallibly  true,  and  of 
divine  Authority.     To  this  End  let  it  be  confidered, 

i  ft.  That  a  divine  Revelation  is  neceftary,  feeing  that  na- 
ture teaches  that  there  is  a  God,  or  feme  firft  Being,  from 
whom  are  all  things  as  their  firft  Principle,  and  to  whom 
all  things  tend,  as  their  laft  End,  and  who  is  therefore 
above  all.  It  is  but  reafonable  that  this  fupream  Being, 
mould  be  worfhiped  if  he  is  above  all,  more  excellent  than 
all,  and  we  have  received  our  All  from  him,  (as  it  is  incon- 
teftibly  evident  j)  then  thefe  Things  mould  be  acknowledged 
with  due  Reverence,  and  what  is  this  but  the  Worfhip  of 
God  ?  Surely  he  from  whom  our  Beings  and  all  our  Benefits 
do  proceed,  has  a  juft  Right  to  our  Homage  and  Service. 
And  feeing  he  has  made  rational  Creatures,  to  fome  fort, 
capable  of  it,  is  it  not  reafonable  to  conclude,  that  the  fu- 
pream Being,  who  always  ads  with  the  wifeft  Defign,  does 
and  will  require  that  moral  Service  for  which  he  has  given 
a  Capacity  ?  the  Cafe  muft  be  fo,  otherwife  the  Almighty 
has  given  a  Capacity  to  no  Purpofe,  which  is  unworthy  of 
his  infinite  Wifdom ! 

Well,  feeing  the  Almighty  does  require  fome  Worfhip 
and  Service  of  his  reafonable   Creature o  ;  may  we  not   infer 

from 


Autljorily   of  the  Scriptures,  65 

from  his  Infinite  Goodnefs,  that  he  has  given  them  fome 
certain  and  infallible  rule,  to  direct  them  therein  -y  efpecial- 
ly  confidering,  that  there  are  fome  things  in  Religion,  which 
cannot  be  known  by  the  Light  of  Nature,  viz.  all  thofe  In- 
stitutions which  Spring  from  the  meer  Wilier  good  Fleafurc 
of  God,  cannot  be  found  out  by  the  force  of  human  Reafon- 
ing,  without  fome  fpecial  Revelation  from  God.  As  Jeho- 
vah makes  Lis  unatainted  Purity  manifeft  in  moral  Laws, 
fo  the  Glory  of  his  Sovereignty  appears  in  hispofitive  Injuncti- 
ons, relpecring  which  his  Pleafure  ccu'd  not  be  known  with- 
out fome  divine  Revelation.  And  thus  all  that  tribute  of  Ho- 
nour, which  redounds  to  his  Sovereignity  thereby,  would 
be  entirely  loft ;  from  all  which  Confiderations,  the  necefhty 
of  fome  Supernatural  Revelation,  fome  divine  Law  to  direct 
Mankind  in  the  Affairs  of  Religion,  is  of  the  laft  Neceflity. 

Neither,  2diy.  Is  it  impoflible  that  the  Almighty  mould 
communicate  his  Mind  and  Will  to  his  Creatures  by  imme- 
diate Revelation  :  If  a  Creature  can  impart  his  Mind  to  a- 
nother,  much  more  the  Creator  ;  for  furely  there  is  no  excel- 
lency in  Creatures,  but  what  is  eminently  in  him.  If  it  is 
not  inconfiflent  with  the  Glory  and  Majefly  of  God  to  be- 
hold ami  be  prcfent  with  all  Things^  then  furely  it  cannot  be 
injurious  to  his  Honour  to  communicate  his  Mind  to  reason- 
able Creatures :  Nay,  on  the  contrary,  it  is  an  Indication  of 
his  Goodnefs  and  Wifdom,  to  favour  intelligent  Creatures 
with  fiich  intimations  of  his  Will,  as  are  fuitable  to  tire  Ca- 
pacity he  has  given  them,  and  fubfervient  to  promote  their 
Hap  pine  is. 

Neither  is  it  in  any  refpecl  abiiird  or  impoflible  for  the 
Almighty  to  communicate  his  Mind  to  Mankind  by  imme- 
diate Revelation.  Surely  he  that  made  the  Soul  can  find  eafie 
accefs  to  the  Work  of  his  own  Hands,  and  form  what  Impref- 
fion-s  on  it  he    pleafes  !  If  a  finite  Spirit  can  communicate  its 

I  Idea? 


66.  Arguments  to  prove  the  droihe- 

Ideas  to  the  Soul  of  Man,  as  all  confefs,  except  Sadduces,. 
how  much  more  can  the  Father  of  Spirits  ?  To  deny  the 
reality  of  Inspiration,  is  not  only  to  reject  the  credibility  of 
Scripture  Hiftory,  but  to  confront  the  avoved  Sentiments  of 
the  Pagan  World,  who  all  declar'd  it  to  be  agreeable  to 
Reafon ! 

Having  premis'd  thefe  few  particulars,  I  mall  proceed  to 
mention  thole  Characters  of  Divinity  which  are  imprefs'd  on 
the  Scriptures.  And 

i  ft.  Methinks  the  Antiquity  of  the  Scriptures,  is  an  Ar- 
gument of  their  divine  Authority  :  The  Books  of  Mofes  (next 
to  the  Decalogue)  are  the  moll  ancient  Writings  in  the  World.. 
This  Jufiin  Martyr,  who  liv'd  in  the  fecond  Centuary,  and 
Eufebius  after  him,  make  fully  evident.  But  the  Words  of 
Tertulian,  in  his  Apology,  are  very  memorable  !  "  Our  Reli- 
"  gion,  fays  he,  jar  out  does  all  that  you  can  boajl  of  in  that 
"  Kind  5  fir  the  Books  of  one  of  our  Prophets  only,  viz.  Mofes, 
c:  (wherein  it  feems  God  hath  incks'd,  as  in  a  Treafury,  all 
**  the  Chrifian  Religion  preceeding  fo  many  Ages  together) 
"  reach  beyond  the  anticntejl  you  have  ;  even  all  your  public  k  Mo- 
'"  numents,  the  Antiquity  of  your  Originals,  the  efiablijhment  of 
•v  vour  E/iates,  the  Foundations  of  your  Cities,  all  that  are  ad- 
u  vanced  by.  you  in  all  Ages  of  Hi/lory  and  Memory  of  Times. — 
<l  I  think  I  may  fay  more,  they  are  older  than  your  very  Gods, 
■'"  your  Temples,  Oracles,  and  Sacrifices  !  Have  you  not  heard 
'"  mention  made  of  that  great  Prophet  Mofes,  he  was  cotem- 
•"  porary  with  Inachus,  and  preceeded  Damus  (the  anticntejl  of 
**  all  that  have  a  Name  in  your  Hi/lories)  393  Tears :  lie  lived 
11  fome  hundred  Tears  before  the  ruin  of  Troy ;  and  Homer  the 
4<  oldefl  Writer  among  the  Greeks  ;  lived,  as  Pliny  fayeth, 
*  250  7 ears  after  the  Jubverfiion  of  that  City.  Every  of  the 
**  other  Prophets,  fuccccded  Mofes,  and  yet  the  lafi  of  them  was 

*  of 


Authority  of  the  Scriptures,  67 

**  of  the  fame  Age  with  your  prime  wife  Men,  Law-givers  -and 
M  Hijlorians  !  thus  far  he." 

It  is  certain,  that  neither  the  Writings  o£  Homer,  Trifmegifus, 
Pythagoras,  Berofus,  Plutarch,  Cicero,  Seneca,  or  any  other  can 
vie  with  the  Books  of  Mofes  for  Antiquity !  Nov/  is  it  not 
Reafonable  to  believe,  that  to  be  the  beft  Religion  which 
was  firit  ?  Is  not  Truth  always  the  firft  born  ?  Is  it  not  ab- 
furd  to  imagine  that  the  moil  early  Notices  of  Religion 
mould  be  counterfeit  ?  How  can  k  confiii  with  the  divine 
Goodnefs  to  furTer  Mankind  to  be  thus  impos'd  upon,  un- 
der pretence  of  his  Authority,  in  a  Matter  mat  concerns 
their  everlafiing  Intereft,  without  any  Thing  from  him,  ei- 
ther before  or  lince,  to  detect  the  Fraud  ?  Certainly  this 
is  unworthy  of  God,  and  contrary  to  the  Reafon  of  Men  ; 
.and  therefore  the  Scriptures,  being  the  moit  Antient,  mufl 
needs   proceed  from  the  God  of  Truth.     But 

2 .  The  Majejlick  Stile  oj  the  Holy  Scriptures  [peaks  them 
to  be  of  a  Divine  Original.  The  Stile  of  the  Scripture  is  ve- 
ry different  from  all  human  "Writings,  in  it  we  find  a  flate- 
ly  plainefs,  a  majeltick  Simplicity,  commanding  Reverence 
from  all  intelligent  Beings,  who  do  without  Prejudice  at- 
tend thereto.  God  is  reprefented  as  fpeaking  with  a  So- 
vereignty, Grandeur,  and  Majefly,  becoming  the  Dignity 
of  his  Being  and  extent  of  his  Government,  e.  g.  Ifa.  i.  2. 
Hear  0  Heavens  !  And  give  ear  O  Earth  !  For  the  Lord  hath 
fpoken.  Iia.  Ixvi  1.  Thusfayeth  the  Lord,  the  Heaven  is  my 
Throne,  and  the  Earth  my  Foot-Stool!  Ifa.  x!.  12.  15.  Who 
■hath  meafured  the  Waters  in  the  Hallow  of  his  Hand,  and 
meeted  cut  the  Heavens  with  a  Span;  and  comprehended  the 
Lid  of  the  Earth  in  a  Meajure  ;  and  weighed  the  Moun- 
tains in  Scales,  and  the  Hills  in  a  Ballance ;  Behold  the  Na- 
tions are  as  a  Drop  of  a  Bucket,  and  are  counted  as  the  fniall 
Pujl  cf  the  Ballance  !    Behold  he  taketh  up  the  IJles  as  a  very 

I  2  little 


68  Arguments  to  prove   the  divine* 

little  Thing,  PL  lxxvi.  12.  He  jhall  cut  of  the  Spirit  of  the 
Princes,  He  is  terrible  to  the  Kings  of  the  Earth,  Pf.  xcviL 
1,  5.  The  Lord  reign:  th  let  the  Earth  re  Joyce,  let  the  Multi- 
tude of  I/les  be  glad  thereof.  Clouds  and  Darkncfs  are  round- 
about him,  Righteoufnefs  and  Judgment,  are  the  Habitaih  / 
cf  bis  Throne,,  a  Fire  goeth  before  him,  and  burneth  up  his  E- 
nemies  round  about y  His  Lightnings  enHghtned  the  World,  the 
Earth  faro  and  trembled,  the  Hills  melt, alike  Wax,  at  the  pre- 
sence of  the  Lord,  at  the  prejence  of  the  Lord  of  the  while 
Earth  !  Here  are  no  Apologies,  begging  Pardon  of  the 
Reader,  or  any  Arts  us'd  to  insinuate  into  his  good  Opi- 
nion as  is  common  in  human  Writings.  Aguftine  fays, 
"  That  the  Holy  Scriptures  feem'd  rude  and  unpolirli'd  to 
"  him,  becaufe  he  did  not  understand  its  inward  Beauty  ; 
u  but  when  converted  to  Chriilianity,  he  declar'd,  that  when 
M  he  underftood  them,,  no  writing  appear'd  more  wile  and 
M  eloquent."  Gregory  Nazianzen,  a  Man  of  great  Learning, 
when  he  became  acquainted  with  the  iacred  Scriptures, 
judged,  "  All  the  Ornaments  of  Literature  among  the  Greek 
"  Philofophers,  to  be  vaftly  inferior  to  them."  Illirieus  ob- 
ferves,  "  That  altho'  we  find  not  in  the  Holy  Scriptures, 
"  that  delicate  Itch  of  Words,  that  numeroiity  of  Sounds  or 
"  thofe  pleafing  Trifles  with  which- the  vain  glorious  O^ 
"  rators  of  Greece  and  Rome  beautify'd  their  fim'd  Ha- 
w  rangues,  yet  we  find  there  a  grave  and  maiculine  Elo- 
**  quence  exceeding  all  others."  Thus  far  he :  'Tis  true  a 
great  Part  of  the  Scripture  is  deftitue  of  the  Sweetnefs  of 
Sound,  and  Pomp  of  Diclion.  But  yet  there  is  more  Beau* 
ty  in  that  plainefs,  than  in  all  the  Flowers  of  Ciceronian  Rhe- 
t'orick.  Neither  would  it  become  the  Majefty  of  Heaven, 
to  ufe  the  Philosophical  Subtilties  of  Plato  and  Ari/lotle ! 
A  Pearl  needs  no  painting — A  Prince  need  not  play  the  O- 
rator  !   Plajfleis  weU  becomes  Royal  Power  and  iMajefty  in 

the. 


Authority  of  the  Scriptures.  6g-, 

the  Publicaion  of  Laws.  In  thefacred  Scriptures,  Commands 
are  iffu'd  forth  with  Sovereign  Majefty,  and  Obedience  perem- 
torily  requir'd,  and  no  other  Reafon  affign'd  but  the  Legif- 
lators  Will.  Here  are  Promifes  to  the  Obedient,  of  all  needful 
Blerlings  here,.  &  immortal  Glory  hereafter.  Here  are  Threats 
denounced  againft  the  Diiobedient  of  every  Order,  from 
the  Prince  on  the  Throne  to  the  Beggar  on  the  Dunghii ; 
and  that  of  no  lefs  than- eternal Miferies !  Here  Injunctions  are 
introdue'd,  with  a  thus  faith  the  Lord!  He  that  hath  Ears 
to  hear  let  him  hear.  Where  do  we  find  any  Thing  like  to, 
this,  in  any  human  Writings  ? 

3.  The  Matters  therein  treated  of  ttzfojublime  and tranf 
cendenty  that  they  could  never  be  devis'd  by  a  human  Mind, 
Here  the  eflential  and  pergonal  Glory  of  the  great  Three 
One,  is  renrefented  in  a  furpriling  Light.  Here  a  rational 
and  confident  Account  is  given  of  the  Original  Scarce  of 
that  Depravity  and  Miiery,  which  taints  and  infeffs  the  whole 
human  Race !  viz.  That  both  were  cecafion'd  by  the 
Apoftacy  oi:  Adam,  the  federal  Head  and  Reprefentative  oi 
his  whole  Offspring.  This  the  Pagans  groan' d  under,  but 
afcrib'd  it  to  a  Fabulous  Caufe !  Here  a  Method  of  Cure  is 
open'd,  every  Way  worthy  of  God,  and  every  Way  fuited 
to  all  the  Maladies  under  which  our  fallen  Nature  labours  ! 
namely,  that  the  Son  of  God  mould  aiTume  the  human 
Nature  under  its  ruinous  Circumftances,  into  an  infeparable 
Union  with  his  Deity,,  and  therein  mediate  and  fatisfy  for 
the  Sins  of  Men,  by  his  Suffering  and  Obedience  !  What 
finite  Mind  could  invent  a  Scheme  in  which  the  Divine  At- 
tributes mine  forth  with  fuch  humble  Beauty  and  harmo- 
nizing Glory  ?  A  Scene  which  gives  Room  for  the  dijpiays 
of  Sovereign  Mercy,  without  infringing  upon  the  unaliena- 
ble Rights  of  Juftice  !  Befides  the  facred  Scriptures  give  us 
a  rational    Account  of  the  Origin  and  End  of  the     World.. 

The 


TO 


Arguments  to  prove  the  divine 


The  infinite  Grandeur  of  the  Almighty  is  mofc  nobly  re- 
prefented,  in  the  Manner  of  the  Worlds  Formation ;  he  did 
but  fpeak  and  behold  it  exifted,  his  fingle  fovereign  Beck 
caufed  it  to  ipring  in  a  Moment,  from  the  Womb  of  empty 
Nothing  into  Being ;  and  how  awful  and  affecting  is  the 
Representation  which  the  Divine  Oracles  give  us  of  the  Re- 
furrection  of  the  Dead  and  the  general  Judgment !  And 
where  elfe  can  we  find  thefe  folemn  Scenes  open'd,  which 
are  ib  terrible  to  the  impenitent,  and  comforting  to  ail  that 
truly  fear  God  ? 

4.  That  Holinefs  the  Scripture  inculcates,  is  an  Argu- 
ment of  its  divine  Original  The  divine  Oracles  do  not  on- 
ly recommend  Holineis  in  Speech  and  Practice,  but  in  the 
inward  Sentiments  and  Thoughts  of  the  Soul:  and  that  not 
only  by  its  Precepts,  which  are  juft  and  equal,  but  by 
Threatnings  of  the  mod:  dreadful  kind,  and  Promifes  of  the 
mofl  important  Good ;  as  well  as  by  examples  of  moil  un- 
blemim'd  Vertue  and  ftricteft  Piety,  The  Words  of  Holy 
Scripture  are  pure  as  Silver  try'd  in  a  Furnace  and  purify'd 
feven  Times.  The  moil  fubiime  univerfai  and  perpetual 
Purity,  is  the  golden  Center  to  which  ail  th;  Lines  in  the 
Circumference  of  Scripture  bend  and  terminate.  And  it 
ought  to  be  obferved,  that  the  facred  Scripture  urges  a  He- 
linefs,  which  fpringsfrom  the  nobleft  Principle,*:'/^.  LOVE; 
and  aims  at  the  higheflEnd,  viz.  The  Glory  of  God-,  where- 
as divers  of  the  Pagans  have  held  a  multiplicity  oigods  which 
is  impcfiible  in  the  Nature  of  Tilings,  and  obferv'd  impure 
Rites  in  their  religious  Wodhip,  and  allow'd  of  Revenge 
and  Self  Murder  !  Arid  all  their  Motives  to  the  Vertues  they 
recommend,  are  of  a  felfiih  Nature.  But  the  Scripture  al- 
lures 1:5  to  tli c  Love  and  Practice  of  Vertue  and  Goodnefs, 
from  the  fubiime  end  endearing  Coniideration  of  redeeming 
Love !    I  may  add,  that  the  Pagan  Moralifts,  viz.  Socrates^ 

Plato 


Authority  of  the  Scriptures,-  yj 

Plato,  Plutarch,  Seneca,  Tulfyy  Arijlotle,  are  filent  about 
Heart  Purity,  fo  far  as  I  know,  without  which,  a  regular 
Life  has  but  a  Shew  of  Goodnefs.  As  to  the  Mahometan 
Religion  it  may  be  obferv'd,  that  is  was  propagated  among 
a  barborous,  rude  and  uncultivated  People,  and  ipread  no 
farther  than  the  Force  of  the  Sword  carried  it.  It  is  evident 
that  Mahomet ^the  Author  of  the  Aicoran,  did  nothing  to  prove 
himfelfto  be  a  Prophet:  What  Myileries  did  he  reveal? 
What  Proprieties  did  he  exprefs  ?  What  Miracles  did  he 
perform  ?  How  many  Things  in  the  Alcoran,  are  contradict- 
ory and  ridiculous  ?  Beiides  its  Precepts  indulge  Mens  fen- 
fual  Inclinations  with  Polygamy  here,  and  its  Prornifes  flat- 
ter Men's  vain  Hopes  with  the  Propofal  of  a  carnal  Paradife 
hereafter  ;  a  Paradife  more  lit  for  Swine,  than  reafonable  and 
immortal  Souls !  Well  if  the  Scripture?  be  abfolutely  and  com- 
paratively Holy,  and  tend  to  make  us  fo above  all  other  Writ- 
ings, is  it  not  an  Argument  of  their  divine  Original  ?  Surely 
Satan,  who  is  an  impure  Spirit,  would  not  invent  what  is 
fo  prejudicial  to  his  Kingdom,  nor  the  Wicked  who  are  un- 
der his  Influence  :  It  can't  be  reafonably  fuppos'd,  that  they 
would,  if  they  could,  devife  a  Syftem  of  Doctrines  and  Laws 
which  directly  controls  their  corrupt  Inclinations,  and  dooms 
them  to  perpetual  Mifery  for  them  !  Nor  can  Angels  or  good 
Men  be  the  Authors  of  the  Scriptures,  becaufe  they  would 
be  guilty  Oi  frequent  lying,  in  afcribing  to  themfelves  and 
their  Sayings  a  Divinity,  which  the  Scriptures  frequently  at- 
tribute to  itfelf,  therefore  it  muft  derive  its  Original  from 
none  elfe  but  God  ! 

The  Necemty  of  fome  Divine  Revelation  has  been  be- 
fore obferved.  And  indeed  he  that  denies  this,  does  not  on- 
ly deny  the  Chrifrian  and  Jewim,  but  all  Religion  in  gene- 
ral, for  all  have  alledged  this  as  their  Foundation  ;  and  be- 
fides  he  muil  acknowledge,  that  the  Almighty  has  left  Man 

in 


72  Arguments  to  prove  the  divine 

in  a  worfe  Condition  than  the  meaneft  Creature,  to  whom 
he  has  given  Efficient  Mean?,  to  attain  the  higheft  End  of 
their  Beings :  But  fare  this  is  incompatible  with  infinite  Wif- 
dom  and  Goodnefs  i  If  any  fhould  fay,  thatReafon  may  fuf- 
fice,  I  anfwer  no  !  It  is  corrupt,  and  therefore  cannot  be  the 
Rule  of  Right,  without  a  Revelation.  The  abfurd  Opinions 
of  many  who  have  the  Help  of  a  Revelation,  fliows  the  in- 
fufficiency  of  Reafon  without  it,  to  be  our  Guide  in  religi- 
ous  Matters;  but  if  it  be  granted,  that  there  is  fome  Reve- 
lation, then  furely  it  is  the  Christian,  for  this  alone  bears  the 
Character  of  Divinity  •  all  the  Reft  carry  the  manifeft  To- 
kens of  Impofture  upon  them,  as  has  been  before  ob- 
ferv'd.         But 

r.  That  Harmony  and  Agreement  which  fubfifts  feetwen 
all  the  Parts   of  the  facred  Scriptures,  is  another  Proof  of 
their  divine    Authority.    This  blefled   Book,  was    Sixteen 
Hundred  Years  a  writing ;   it  was  written  by  a  great  num- 
ber  of  Perfons    of  various  Conditions,  in  different  Tongues, 
in  different  Ages,  in  diftant  Places,  and  yet    ell  the  Parts 
whether    Hiftorical,    Prophetical,     Perceptive,    Promiibry, 
Minatory,  Typical,   Doctrinal,  fweetly  harmonize  and  tend 
to  the  fame  noble  End  !     This  could  never   be  the  lifue   of 
human  Contrivance ;    it  muff  needs  be  the  Refult  of  infinite 
Preference,  and   divine  Guidance  !  How  often  do  uninfpir'd 
Men  contradict  themfclves  in  their  Writings,  and  how  much 
more  would  they  contradict  one  another  ?  If  many  Perfons 
of  inferior  Attainments,   did  at  various  Times  and  Places 
write  uponreligious  Subjects,  con fidering their  natural 
nefs  in  fuch    Matters,  and  their  lyablenefs  to  blunder,  even 
in   reporting  Matters  of  Feel;  end  indeed  ii;  the  Penmen  of 
the  Scriptures  had  been  left  to  themfclves,  in    the  Cor 
fure,  the  Bible  won  ve  been  but  a   I  of  Confu  i- 

on  and  Contradiction,  But  6.  Another 


Authority   of  the  Scriptures.  73 

6.  Another  Argument  for  the  divine  Original  of  the  Scrip- 
tures, may  be  taken  from  the  Penmen  thereof  >  and  here  it 
may  be  alTerted,  that  they  were  Men  of  fuch  blamelefs  Lives, 
that  their  Enemies  could  not  fix  fuch  Charges  upon  them 
as  might  juftly  weaken  the  Credit  of  their  Writings,  It  is 
likewife  evident,  that  they  were  Men  of  greatCandor  and 
Integrity,  and  that  from  their  difcovering  their  own  Faults, 
Mofes  Records  his  Backwardnefs  to  comply  with  the  divine" 
Call  ofgoing  to  Egypt,  his  Infidelity,  his  Murmurings,  [Num. 
xi.  11,  15.)  and  Jeremy  informs  us,  of  his  curling  the  Day  of 
bis  Birth,  Jer.  xx.  David  makes  mention  of  his  Crime  in  the 
Matter  of  Uriah,  (PfaL  li.)  nay  they  do  not  only  mention 
their  own  Crimes,  but  thofe  of  their  deareft.  Relations ;  which 
carnal  Policy  would  have  inclin'd  them  to  conceal ;  thus 
Mofes  mentions  his  Brother  Aaron's  making the  Golden-Calf 
(Exod*  xxxii  25.)  They  alio  acquaint  us,  with  the  mean- 
efs  of  their  Extraction,  thus  Amos  tells  us  that  he  was  a- 
mong  the  Herdfmen  of  Tekoah  5  the  Evangelifts  inform  us- 
that  they  were  Seafaring  Men,  when  call'dto  be  Difciples. 

Neither  were  the  Penmen  of  the  Scriptures,  defigning 
Men,  they  fought  not  their  own  Honour,  as  appears  from 
what  has  been  faid  ,  neither  did  they  feek  their  own  Intereft. 
Altho'  Mofes  had  the  Burden  of  Government,  yet  he  did  not 
affect  the  pomp  of  a  King,  neither  did  he  advance  his  Family 
to  that  Wealth  and  Honour  which  was  in  the  Power  of  his 
Hand  to  confer  !  No,  the  Laws  he  made,  depriv'd  his  own 
Tribe  of  kingly  Government,  and  the  higheft  Honour  of  the 
Priefthood  he  conferred  on  hisBrothersChildrenr  not  his  own! 
Its  certain  that  Inftead  of  Honour  and  Profit,  many  of  the 
Penmen  of  the  Scriptures,  expofed  themfelves  by  their  writ- 
ing   and  preaching  to    great  Contempt  and  Hardships  ! 

Befides  many  of  the  Penmen  of  the  Scriptures,  were  of 
fuel*  Inferior  Abilities  that  they  were  not  able  to  form  an 

K  Impofture., 


74  Arguments  to  prove  the  divine 

Impoiturc  and  palm  it  on  the  World.  And  Tome  of  them 
werje  Kings,  and  fb  above  the  fneaking  MeanefTes  of  Lying 
and  Forgery  !  And  to  conclude  this  Argument,  I  may  far- 
ther obferve  that  the  very  Writers  of  the  Scriptures  appear  to 
be  under  a  Subjection  to  the  Doctrines  they  delivered,  which 
argues  them  to  be  of  a  divine  Original !  But 

j.  The  exaB  accomplijimient  of  Prophefies,  proves  the  Di- 
vinity of  the  Scriptures;  to  foretel  Events  that  depend  up- 
on arbitrary  Caufes,  exceeds  the  reach  of  a  human  Mind, 
and  is  the  Prerogative  of  that  God  only,  who  is  panophthal- 
mos,  all  eye  and  has  no  Succeffion  in  Duration;  but  there 
are  many  Inftances  of  this  kind  in  Scripture,  e.  g.  MofeS 
and  yof/.ua  foretold  the  Idolatrous  Apoflacy  of  Ifrael,  {Dent. 
xxxi.  29.  jfcf.  xxiii  15.)  which  the  Book  of  Judges  fhews 
was  accompliihed.  Ifaiah  and  Jeremiah  foretold  the  Babel- 
lonijh  Captivity,  with  the  Time  of  its  Continuance,  and  the 
Deliverance  from  it  by  Cyrus,  which  accordingly  came  to  pais, 
as  other  Parts  of  the  Old-Teflament  do  witnefs.  The  Pro- 
phecy of  a  Reformation  by  Jofiah,  and  his  burning  the  Bones 
of  the  Idolatrous  Priefts  at  Bethel,  did  exactly  come ;  to  pais 
three  Hundred  Years  after.  (1  Kin^sxm.  2.  2  Kings  xxiii, 
15,  16.)  And  many  Propheiies  reipecting  the  Time  and 
Manner  of  our  Saviour's  coming,  his  Birth,  Life,  Mira- 
cles, and  Death,  are  punctually  fulfilled.  It  was  near  two 
Thouiand  Years,  before  that  famous  Prophiiy,  {Gen.  xlix. 
10.)  had  its  Accomplimment,  Hircanus  was  the  laft  of  the 
Tribe  of  jtidah,  who  fway'd  the  Scepter  of  Government 
over  the  People  of  Ifrael,  and  this  Man  Herod  a  Stranger, 
an  Idumean  ilew  ;  and  lb  cut  off  the  Line  of  Judah,  and 
ufurp'd  the  Government,  as  Jofephus  tcftifies ;  and  then  did 
the  Messias  come.  An  ingenious  Writer  glolleth  excellent- 
ly upon  the  aforefaid  Prophecy,  in  the  following  Manner. 
The  Jewifn  Rabbins  fayeth  he,  "  do  ?iot  deny  that  by  Shi- 

loh 


Authority  nf  the  Scriptures,  yr 

tc  loh  is  meant  the  Messiah  ;  now  at  the  "Time  r/"  Jacob's 
tc  uttering  the/e  Words,  there  was  little  Probability  that  a- 
*'  m  of  his  PoJJerity  Jlxuld  have  a  Sceptre, — being  poor,  jew ^ 
cc  and  in  a  f  range  Land  y  or  if  they  fhould  thrive  Jo  as  to  be- 
**  come  a  Kingdom,  why  Jl.ould  Judah  have  the  Government^ 
"  Seeing  there  were  three  elder  Brothers,  viz.  Reuben,  Si- 
ec  meon,  and  Levi  j  nor  was  there  any  likelihood  of  this  Pro- 
"  pheefs  being  accompli  Oj 'd  when  Moles  fet  it  down  in  Writ-. 
"  mg,r  for  t'jcn  h's  himfelfwho  was  of  the  Tribe  of  Levi  was 
ff  in  the  actual  PofeJJion  of  the  Government,  and  put  into  it 
tc  by  God  himfclf,  who  appointed  for  hisfuccefor  Joibua,  not  of 
"  the  Tribe  of  Judah,  but  i^/'Ephraim,  whence  we  have  a  no- 
"  table  Evidence,,  of  the  Truth  and  Sincerity  of  this  Pre- 
"  diSlion  :  Tor  had  not  Jacob  really  uttered  it,  we  cannot 
"  imagine  that  Mofes  would  have  put  it  in  Writing,  to  the 
"  Dijparagement  of  his  own  Tribe  T     Thus  far  he. 

We  fee  with    our  Eyes  the  ingathering  of  the  Gentiles, 
andDifperiion  of  the  Jews !  But  the  Time  would Tail  to  relate 
the  accomplishment  of  thofe  numerous  Propheiies  that  re_ 
ipeei.   our  Saviour:  I  mult,  therefore  proceed  to  obferve. 

8.  That  God  himfelf  has  attefted  the  Divinity  of  the 
Scriptures  by  Miraculous  Works,  and  Rirely  if  we  receive 
the  Witnefs  of  Men,  theWitnefs  of  God  is  greater..  A  Mira- 
cle is  an  extraordinary  divine  Work,  whereby  fomething  is 
produe'd  contrary  to  the  common  Courfe  and  fixed  Laws 
of  Nature  S  Now  that  many  fuch  have  been  wrought  by  the 
Prophets,  by  Christ,  and  the  Apoflles,  for  the  Confirma- 
tion of  the  Divinity  of  their  Miffion  and  Doctrine,  we  have 
all  the  Evidence  that  fuch  pail  Fads  will  admit  of,  and 
more  cannot  be  reafonably  defir'd.  Elijah  cxprcfly  appcal'd 
to  God  for  the  Determination  of  the  Controversy  be- 
tween him  and  the  Priefts  of  Baal,  by  a  miraculous 
Work,and  our  Lord  appeai'd   to    the  Miraculous    Works 

K  2.  lie 


76  Argunientsfa prime  the  diving 

he  performed  in  Confirmation  of  his  Million  and  Doctrine^ 
as  particularly  in  the  Cafe  of  John  Baptifl's  Difciples,  go 
and  tell  him,  fa  id  he,  that  the  Blind  receive  their  Sight,  and 
the  Lame  walk,  &c.  We  have  Information  by  many  credi- 
ble and  difintereiled  Witneflefs,  that  the  Miracles  which 
our  Lord  wrought,  were  many  in  Number,  beneficent  in 
Kind,  that  they  were  wrought  before  Multitudes  of  Enemies, 
who,  had  there  been  any  fraud,  would  furely  have  detected 
it.  They  were  wrought  frequently  in  open  Day,  and  of 
this  the  Relators  were  Eye  and  Ear  Witneffes.  A  Miracle 
is  certainly  the  broad  Seal  of  Heaven,  which  could  never  be 
given  to  a  forgery !  And  therefore,  as  Dr.  Owen  obferves, 
"  When  am  Do  ft  vine  which  is  in  itfelf  Juch  as  be  comet  h  Holi- 
*'  fiefs  and  Right eoujhefs\  is  confirm  d  by  a  Miracle,  there  can 
"  no  greater  Affurance  be  given  even  by  God  him/elf  of  its 
<c  veracity!  "  Could  the  infernal  Spirits  imitate  the  miracu- 
lous Works  which  our  Saviour  wrought  ?  Is  it  not  utterly  in- 
confident  with  the  divine  Goodnefs  to  fuffer  them  to  ufe  the 
Seal  of  Heaven  in  feducing  Mankind,  without  giving  fome 
evident  Notices  of  the  Impofture,  but  this  has  never  been 
done  in  this  Cafe  :  The  Turks  do  acknowledge  the  Miracles 
of  our  Lord,  and  the  Jews  alio  ;  but  the  latter  afcribc  them, 
thro'  Malice,  to  the  Power  of  Magick  !  But  then,  as  our 
Saviour  juflly  obferves,  Satan  would  be  divided  again/I  Satan, 
and  fo  his  Kingdom  could  not  /land  !  Satan  would  do  that 
which  is  contrary  to  His  Intcrefl,  which  is  nbfurd !  Irenius, 
who  lived  fo  the  fecond  Century,  afhrmcth,  "  That  the 
<c  the  Dead  were  raffed  to  Life,  and  other  Miracles  wrought 
*'  in  his  time,  by  laving  on  of  Hands."  And  Terhdian,  in  his 
Apology,  hath  tlrefe  Words,  "  Let  v.ny  cue  be  brought  be- 
u  fore  your  Tribunal  who  is  apparently  fojfeffd  With  a  Devil, 
il  that  Spirit  being  commanded  by  any  Chrijiian,  Jlall  confefs 
lC  himfelf  to  be  a  Devi  I:'     But  to  proceed, 

Another 


Authority  of  the   Scriptures  fy 

Another  Argument  of  the  Divinity  of  the   Scripture?,  is 
their  almofl  miraculous  Preservation  for    fo    long  a  trad:  of 
Time,  notwithstanding  the  rage  of  numerous,  powerful  and 
politick  Oppofers,  while  many  other  efleemed  Compofures, 
which  never  met   with   fuch  Oppolition,  have  long  fince 
perifhed.     Antiochus    Epiphanes,  in    the  Days  of  the  Mac- 
cubes,  made    diligent   fearch  for  the  Book  of  the  Law,  and 
where  ever  he    found  it,  burnt  it,  and  threatned  thofe  that 
conceal'd  it  with  Death  and  Torture,     And  about  the  Year 
of  Christ  300,  the  Emperor  Diockjian  being  determined  to 
root  Chriftianity  out  of  the  World,  us'd  the  fame   Barba- 
rities to  deftroy  the  Scriptures.     But  the  gracious  God  has 
preferv'd  them  to  this  Day,   maugre  the  combin'd  rage    of 
Hell,  and  Earth  !  yea  to  preferve  them  whole  and  entire, 
fo  that  thole  to  whom  they  were  committed,  have  not  been 
fuffered  to  corrupt  them,  altho'  they  fell  into   Opinions  in- 
confiftent  with  them,  they  have  therefore  fled   to  unwritten 
traditions  as  the  Patron  of  their  erronious  Opinions.     The 
Jews  to   their  Talmud  and  Cabala,  which,  they  lay,  Mofes 
delivered  by  Word  of  Mouth.      And    the   Papifts  to    oral 
Traditions,  which  they  fay  were  delivered  by  St.  Peter,     But 
I  proceed  to  obferve. 

That  the  early  Succefs  of  the  Go/pel  notwithstanding  of 
all  the  Oppolition  and  Contempt  which  was  made  againh: 
it,  and  caft  upon  it,  gives  aditional  Force  to  what  has  been 
before  ofter'd.  What  lefs  then  Omnipotence  cou'd  make 
fiich  felf  denying  Doctrines,  preach'd 'by  illiterate  Men,  be- 
come victorious  over  the  Pride  and  Prejudice  of  multitudes 
ofdivers  Nations,  and  that  without  the  Arts  of  Perfuafion 
or  Influence  of  civil   Power .? 

And  indeed  that  divine  Energy  that  does  frequently  attend 
the  Holy  Scriptures,  is  a  pregnant  Argument  of  their  divine 
Authority.  By  thefe  the  Minds  of  Men  are  enlightned,  their 
Confidences  alarm 'd,  their  Hearts  comforted   and   renew'd, 

having 


7  8  Arguments  toprmre    the  divine*. 

having  their  general  Byafs  turn'd  towards  God,  and  Heavenly 
Obje&s,  and  their  Lives  reform'd!  Thefe  Effects  which  have^ 
appear'd  in  Millions  of  Men,  do  furpafs  the  Force  of  Na- 
ture, and  muft  therefore  be  aicrib'd  to- an  omnipotent  Caufe.. 
And  is  it  confiftent  with  the  Wifdom  and  Holinels  of 
God  to  ufe  a  forgery  to  produce  fuch  noble  Effects,  and 
thereby  to  confirm  an  impofture  ?  no  furely  !  moil  certainly 
the  Almighty  ufes  Inftruments  adapted  to  the  Effects  pro- 
duced. Tuly  juftly  complains,  "  That  the  Pagan  Mora- 
"  lifts,  wanted  Authority  to  enforce  their  Sentiments  and  Pre— 
Ci  cepts,  and that  they  were  rather  for  Oft  entation  then  Practice.. 

And  indeed  the  general  Tendency  and  Scope  of  the  fii- 
cred  Scripture,  being  to  exalt  God  and  abaje  the  Creature,. 
is  no  inconnderable  Argument  of  its  divine  Original..  Had 
Men  been  the  Contrivers,  they  would  have  fram'd  a  Scheme 
more  agreeable  to  their  corrupt  Inclinations !  They  would 
have  reprefented  it  as  an  eafy Matter  to  be  faved,  and  that  the 
Creature  is  not  fo  beholden  to  the.  Almighty  for  his  Hap- 
pinefs  as  the  Scriptures  fignify,. 

Like  wife  the  conftant  Te/Iimony  bnth  of  the  JewiJJj  and 
Chrijlian  Church,  to  theTruth  of  the  Scriptures,  ferves  to  con- 
firm and  illuftrate  our  prefent  Argument.  Here  let  it  be  confi- 
dered,  that  the  Truth  of  Chriftianity  depends  much  upon 
certain  Facts,  fuch  as  the  Miracles  which  Christ  wrought, 
and  his  Refurrection  from  the  Dead.  Thefe  the  ApofHes 
were  eye  Witnelles  of,  and  had  there  been  any  fallacy  in  them, 
could  have  eafily  difcover'd  it ;  for  the  Connexion  we  ob- 
ferve  in  their  Writings,  proves  that  they  had  the  regular  ex- 
ercife  of  their  Rcafon.  Now  how  can  it  be  fuppos'd,  that 
Men  in  their  Senfes  would  conftantly  afTert  what  they  knew 
to  be  falfe,  and  that  in  the  face  of  Danger,  when  they  had 
no  Profpcct  of  Honour  or  Interefl  by  fo  doing  ?  But  on  the 
Contrary,  of  Reproach,  Poverty  and  Pain,  and  at  lafl  Seal 

k 


Authority  of  the  Scriptures  jg 

it  with  their  Blood  !  To  which  let  me  add,  the  constant 
Tcftimony  of  Millions  of  Men  ever  fince,  many  of  whom 
fuffer'd  great  Hardfhips,  yea  and  Death  itfelf,  rather  than 
they  would  deny  the  Truth  of  the  Scriptures ! 

Befides  ibme  learned  Men  obferve,  That  divers  Matters 
of  Fa £t  recorded  in  Scripture,  are  alfo  acknowledged  by  Hea- 
then Hiftorians,  e.  g.  "  The  Creation  of  the  Worlds  by  Ovid 
<c  in  his  Metamorphofis.  The  long  Lives  of  the  Patriarchs, 
<l  by  Manetho.  The  Floods  by  Berofus.  Noah,  by  Herodo- 
"  tus,  under  the  Name  of  Janus.  The  DedruSlion  0/~Sodom, 
"  by  Pliny  and  Juflin.  Circumcifon,  by  Herodotus,  Strabo, 
<c  Diodorus,  Siculus,  and  Tacitus.  Ifraels  departure  out  of 
<c  Egypt,  by  the  antient  Record  of  /^Egyptians,  Phenicians, 
"  Qaideans,  and  Grecians.  Mention  is  made  of  Solomon, 
<e  by  Dionifius  Cafius.  Of  the  Slaughter  of  Senacherib,  by 
<c  Herodotus.  The  famous  Roman  Hifiorian  Tacitus,  in  his 
"  Annals,  /peaking  of  Nero's  Perfecuting  the  Chrifiians,  un- 
"  der  pretence  of  their  burning  the  City  of  Rome,  fays  ex- 
"  prefiy,  That  the  Author  of  that  Name  or  Seel,  was 
"  CHRIST,  who  when  Tiberius  was  Emperor,  was  put  to 
"  Death  by  Pontius  Pilate,  the  then  Procurator  of  Judea. 
"  The  Appearance  of  the  Star  is  mention' d  by  Calcidius. 
"  Herod' j  Slaughter  of  the  Children,  by  Marcrobius.  The 
"  Eclipfe  of  the  Sun  at  our  Lords  Crucifixion,  by  Dionifius 
"  the  Areopagite'  Tcrtulian,  in  his  Apology,  appeals  to 
the  Roman  Records  for  the  certainty  of  it.  And  Jofephus  in 
his  Hiftory,  gives  Teilimony  to  the  Miracles  of  our  Sa- 
viour. 

Once  more,  if  the  Scriptures  were  not  of  divine  Autho- 
rity, wherefore  do  wicked  Men  rage  fo  much  againft  them? 
and  why  are  we  affayled  with  fo  many  Temptations  from 
Satan  to  doubt  and  object  when  we  apply  ourfelves  to  the 
fcrious  Study  of  them  ?  Would  Satan  fo  much  oppofe  them 

above 


So.  Arguments  to  prove  the  divine 

above  all  other  Books,  did  they  not  come   from  God  and 
tend  to  deftroy  his  Kingdom  ?  No  furely  ! 

But  notwithstanding  of  all  that  hath  been  faid  in  order  to 
give  us  full  Satisfaction,  there  is  a  neceffity  of  the  internal 
Testimony  of  the  holy  Spirit,  whereby  Perfons  are  made  to 
feel  the  Power  of  the  Scriptures,  forming  holy  Difpofitions 
and  fweet  Senfations  in  them,  anfwerabk  thereunto,  and 
thereby  enabling  them  to  believe  its  divine  Authority,  and 
hence  it  is  laid,  that  thofe  who  believe  have  the  Witnefs  in 
themfclves. 

But  I  proceed  to  ipeak,  and  that  but  briefly,  of  the  2d. 
General  Head,  which  was  to  diicourfe  upon  the  Ufe  of  the 
Scripture* 

And  here  I  may  fummarily  observe,  that  the  faered  Scrip- 
tures are  the  perfect  and  only  Rule  of  our  Faith  and  Practice, 
Hence  in  our  Text  they  are  faid  to  make  the  Man  of  God 
perfefi and  thoroughly  furnijh'd to  every  good  Work;  and 
hence  they  are  call  'd  a  Light  to  our  Feet  and  a  La?tipto  our 
Paths y  and  expreflly,  a  Rule,  Gal.  6.  16.  And  as  many  as 
walk  according  to  this  RuleT  Peace  be  upon  themr  and 
Mercy y  and  upon  the  IfraelofGod.  From  this  we  muft 
not  fwerve  to  the  right  or  left  Hand.  Ifa.  viiu  2  a.  To  the 
Law  and  to  the  Te/limony,  if  they  /peak  not  according  t§ 
this  Word^  it  is  becaufe  there  is  no  Light  in  them. 

And  indeed  the  holy  Scriptures,  have  o?ily  the  Nature 
and  Property's  of  a  Rule,  which  are  thefe  following,  ifh 
a  Rule  ought  to  be  pre/crib' d  by  God  alone..  Mat.  xv.  9. 
A  Religious  Rule  cannot  be  prefcrib'd  by  another  than  him 
to  whom  the  Perfons  ruled  belong.  And  indeed  the  Su- 
blimity of  the  matter  which  fuch  Rules  concern,  fufficiently 
xnanifeft,  that  they  cannot  be  well  made  by  Creatures. 

2dly,  A  Rule  ought  to  be  received  and  Publicky  other- 
wife  how  flail  it  determine  Controveriies  ?  And  thus  it  is  in 

refpect 


Authority   of  the  Scriptures,  Bi 

re'fpect  of  the  Scriptures,  they  have  been  prefcrib'd  by  the 
publick  Authority  of  God  himfelf,  and  receiv'd  by  the 
common  Confent  of  the  Chriftian  Church,  as  has  b-en 
before  prov'd  j  and  hence  the  Church  is  call'd  the  Pillar 
and  Ground  of  Truth,    i.Tim.  hi.    15. 

3  dly,  A  Rule  ought  to  be  clear  and  plain,  otherwife  how 
can  we  know  what  we  have  to  believe  and  do  ?  And  fo  are 
the  Scriptures,  efpecially  in  the  Explication  of  fuch  Things, 
as  are  of  abfolute  neceflity  to  Salvation,  And  hence  they 
are  call'd  a  Li%h{,  and  laid  not  to  be  hid  from  us,  Dut.  xxx. 
11.  Where  wre  meet  with  Obfcurity,  this  arifes  from  the 
Sublimity  of  the  Things  treated  of,  or  the  Weaknefs  of 
our  understanding  rather  than  from  the  Scriptures  themselves. 

4thly,  A  Rule  ought  to  be  perfecl  and  adequate,  or  equal 
to  the  Thing  ruled,  fo  that  it  need  never  to  be  augmented  or 
diminifh'd  in  the  leaft,  otherwife  it  will  be  unfit  to  meafure 
its  Object.  Such  is  the  Holy  Scripture,  there  is  nothing 
to  be  believ'd  or  done,  but  what  it  contains  and  prefcribes. 
Now  the  Perfection  of  the  Scriptures  is  two-fold,  viz.  in- 
tegral or  Syjlematical,  and  EJ/ential,  the  firft  confifts  in  its 
full  Number  of  Books,  which  is  now  compleat  and  the  Can- 
nonSeaPd,  (Rev.xxil  18.  19.)  the  latter  refpects  the  Doctrine 
contain'd  in  thofe  Books  .;  and  this  moil  certainly  is  com- 
pleat, as  our  Text  afferts,  and  many  other  Places.  And 
hence  we  are  bound  to  the  Scripture  alone  as  our  Guide, 
by  the  ftri&eft  Injunctions.  (DcuU  xvii,  18.  Ifa.  viii.  20.) 
And  forbid  to  add  to  it  or  detract  from  it,  under  the  fevereft 
Penalty's!  [Dent.  iv.  2.  Rev.  xxii.  18.  19.)  And  inform'd 
that  we  /hall  be  at  laft  judg'd  by  it.  John  xii.  42.  And 
Reafon  will  inform  n%  that  it  mud  be  perfect,  feeing  that 
it  is  the  nth:  Principle,  and  lafl  Explication  of  our  Faith.  2 
Pet.  i.  20,  21.  If  it  were  not  fo,  true  and  perfect  Con- 
■clufions  cou'd  not  be  drawn  from  it,  for  the  Erlect  cannot  be 

X,  •  better 


82  Arguments  to  prove   the   Divine 

better  then  its  Caufe.  The  facred  Scripture  has  all  itseffen- 
tiai  Parts,  viz.  Matter  and  Form,  and  all  its  integral,  viz. 
Law  and  Gofpel,  and  is  therefore  Perfect. 

^thly.  A  Rule  ought  to  be  conftant  and  imoveable,  ever- 
more and  everywhere  like  to  itfeif,  otherwife  how  can  any 
certain  Mealure  be  rul'd  by  it,  and  fuch  is  the  Holy  Scrip- 
ture, 2  Pet,  l.  19.  We  have  a  more  Jure  Wordoj  Prophefy, 
{hebaioteron  prophet  icon  logon.) 

Now  the  aforefaid  Characters  cannot  be  iuftly  afcrb'd  to 
any  thing  elfe,  that  is  obtruded  for  a  Rule  either  by  Jews, 
Papijls,  Turks,  Pagans,  Dei/is,  Quakers,  Antino?nians :  The 
.  Jewifh  'Talmud  and  Cabula  are  private  Things,  defritute  of 
divine  Authority,  full  of  Abfurdities,  Falfehoods  and  Impi- 
eties againir.  God  and  Man,  as  Gallatinus  and  Sextus  Seuenjis 
have  made  evident.  The  oral  Tradition  of  the  Papijls  is  of 
the  fame  Stamp,  they  are  extreamly  uncertain,  for  while  fome 
of  the  Fathers  affert  a  particular  Tradition  to  be  Apoftolical, 
others  of  them  deny  it.  They  are  alfo  contrary  to  the  Writ- 
ten Word,  and  many  of  them  changed  according  to  the 
Circumftances  of  Times,  Places,  andPerfons.  The  Turk  jh 
Alcoran  is  alfo  utterly  deftitute  of  the  aforefaid  Characters  ; 
the  Author  of  it  was  a  Monfter  of  Lull:,  having  eleven 
Wives  at  one  Time,  befides  Concubines,  a  bafe  Adulterer  and 
a  cruel  Robber,  as  Andreas  Maurus  in  his  Treatife  agajnft 
them,  makes  evident  ;  and  he  was  alfo  an  encourager  of 
Robbery  in  his  followers,  as  appears  from  the  1 9  and  7 1  Swat 
of  the  Alcoran,  and  in  many  Things  it  contradicts  the  Scrip- 
tures. The  Pagan  Moralifls  are  likewife  abfurd  and  contra- 
dict Oiy  in  many  Things,  as  I  have  obferved  before.  Nei- 
ther can  Rea/bn  be  our  Rule,  as  the  Dei  ft  s  and  Sc  aniens 
dream;  becaufe  it  is  obfeure  and  imperfect,  (1  Cor.  ii.  14.) 
And  the  abfurd  and  contrary  Sentiments  ofthofe  who  had 
uo  Other  Guide,  is  a  furlicient  Confirmation  of  this.     Befides, 

fome 


Authority  of  the  Scriptures.  8  3 

fome  Things  in  Religion  are  Sublime  and  Myfterious,  and  fo 
tranfcend  the  reach  of  Reafon  j  yet  they  are  not  contrary  to  it : 
But  tho'  on  the  one  Hand,  we  difclaim  the  Socinian  Opinion, 
in  making  Reafon  the  fupream  Rule  of  Faith  and  Practice  ; 
yet  on  the  other  we  equally  deteft  the  Foolry  of  Enthufiajhy 
who  reject  it  altogether  in  the  Affairs  of  Religion.  Surely 
Pveligion  is  a  reasonable  Service  ;  Reafon  may  and  ought  to 
be  humbly  us'd,  in  order  to  underfbnd  the  meaning  of  the 
Rule  God  has  given  us.  The  fakers  notion,  of  the  Spirit 
without  the  Word  to  be  be  our  Rule,  is  a  dangerous  ignis 
fatuous,  which  may  lead  Men  any  where.  Neither  is  the 
pretended  new  Nature  and.  Love  of  the  Antincn-ians  and 
Moravians ,  while  they  reject  the  Blefied  Law  of  God  and 
flight  the  Old  Teflament,  a  whit  fafer  Guide  then  will 
ivith  the  Wifp !  Chrift  has  net  come  to  dejlroy  the  Law 
as  thefe  Men  pretend  j  neither  does  Faith  make  void  the 
Law ! 

If  it  be  enquired,  whether  the  Old  Teftament  be  abroga- 
ted, or  lefs  neceffary  to  be  read,  and  lefs  ufeful  than  the 
New  ?  It  may  be  obferv'd,  that  the  Manichean  Hereticks,  and 
fome  Anc-Raptifis  rejected  it  altogether,  the  Former  as 
proceeding  from  a  bad  Principle  and  the  latter  becaufe  we 
are  laid  net  to  he  under  the  Law,  but  under  Grace  j  con- 
founding the  Law,  considered  as  a  Covenant  of  Works,  and 
the  old  Teftament  top-ether,  tho'  Believers  are  not  under  the 
Curie  of  the  Law,  yet  by  the  Law  is  the  Knowledge  of  Stn> 
and  the  Law  is  Holy,  Jujl  and  Good.  The  Heretical  Soci- 
jiians  imagine  alio,  that  the  Religion  of  the  New-Teflament, 
differs  efTentially  from  that  of  the  Old,  and  therefore  that  the 
Old  is  not  necerTiry  to  be  read.  The  enthuiiailical  Mora- 
•■;■.'. mi  do  alio  flight  the  Old-Tcitament,  and  do  endeavour 
to  invalidate  all  Arguments  drawn  from  thence.  On  the 
Contrary  the  reform' d   Churches,  believe  that   the    divine 

L    2  Authority 


S4  Arguments  to  prove  the  divine 

Authority  of  both  Telfaments  is  the  lame  and  that  there- 
fore the  Old  is  neceflary  and  profitable  to  be  read  as  well  as 
the  New  :    Their  Reafons  are  thefe,  ill.   *  The  Books  of  the 

*  Old  as  well  as  the  New  are  divinely  inspired,  this  our  Text 
'  confirms  ;  and  therefore  both  are  of  infallible  Truth  and  Au- 
1  thority.. 

'  2dly,  Becaufe  the  Old  as  well  as  the  New  was  given  for  a 

*  Rule  of  Faith  and  Practice  to  theChurch,  Pfa.  cxlvii  19.  20, 

'  3dly.  We  no  where  read  in  the  New-Teftamcnt,  that 
c  theOId  was  aboliilfd.  But 

1  4thly,  On  the  Contrary  it  is  confirm'd  by  the  Precept  and 
1  Practice  of  Christ.  {Job.  5.  39.  Luk,  24.  17.)  He  directs 

*  us  to  the  Old-Tellament,  (Luk.  xvi.  29.)  and  confuted  his 
■  Adversaries  by  it.  [Mat.  iv.  7.)  And  the  fame  was  done  by 
6  the  Apoftles  Peter  and  Paul.  (A:h  iii.  20.  Acts  xviii.  28.) 

'  5tb.lv,  The  whole  Doctrine  of  the  New,  is  contain'd  in 
6  the  Old.  The  Apolfle  Paul  profefs'd,  that  he  preach'd  no- 
:  thing  befides  what  the  Prophets  and  Mofes  did  lay    mould 

*  come.  {Acts  xxvi.  22.)  The    Beream  were  commended  for 

*  examining  the   Doctrine  of  the  New  by  the    Old,  {Acfs 

*  xvii.  11.)  Ail  the  Prophets  are  laid  to  give  Witnefs  to  Cliriit, 
1  Luk.  xxiv.  27. 

*  6thly,  The  Old  Testament  is  faid  to  be  the  Foundation 

*  of  Faith,  and   of  the    Christian  Church,     {Epbef.  ii.    20. 
1  A#s  xxiy.  14.)  So  that  fuch  as  flight  the  Old-Tefbment, 

*  endeavour  to  overthrow,  the  Foundation    of  the  Chriliian 
4  Religion  :  For  the  New  is  confirm'd  by  the  Old,  and  is  a 

*  Fulfilment  of  the  prophetical  and  typical    Part  of  it.' 

I  proceed  to  a  Word  of  Improvement.  If  the  Scriptures  be 
of  divine  Authority,  then  let  us  love  them  with-  a  fincere 
JLove  from  the  Heart,  with  a  fuferlaUve  Love  above  any 
Thing  elfe,  they  mould  be  fweeter  to  our  Tafle  than  Honey 
from  the  Comb,  and  more  precious  than  Gold,  with  a  con- 

jlant 


Authority  of  the  Scriptures.  85 

Rant  Love,  as  it  happens  in  Hunger  and  Thirfl.  (Pfa.  i.  2.) 
with  a  univerfal  Love  extending  it  felf  to  the  Law  and  its 
Threats,  as  well  as  to  the  Gofpel  and  its  Promifes,  the  Pfal- 
mi/l  glory'd  in  this,  O  bow  love  I  thy  Law,  it  is  my  Me- 
ditation all  the  Ddy»  Our  Love,  mould  be  effectual  exciting  us 
to  gratitude  to  God  for  fo  excellent  a  benefit,  which  we 
mould  expreis  with  Words  and  Actions.  Let  us  fear  the 
threatnings,-  and  if  Gracious,  depend  upon  the  Promifes,  and 
whatever  our  State  be,  let  us  conform  to  the  Precepts  of 
the  divine  Word ;  if  we  have  no  Grace,  this  is  the  Way 
to  obtain  it,  and  if  we  have,  to  increafe  it.  Let  us  read  the 
Scriptures  with  Care,  and  meditate  frequently  on  them. 
We  may  be  excited  to,  the  aforefaid  Love,  by  considering  the 
Perfections  of  their  Author,  the  Excellency  of  the  Doctrines 
contain'd  in. them,  with  their  Tendency  and  manifold  Ufe, 
They  are  the  Wifdom  and  Power  of  God  to  Salvation.  All 
Scripture  is  given  by  hfpiration  of  God,  and  is  profit- 
able for  DoBrine,  for  Reproof,  for  Correclion,  for  InfirucJion 
in  Righteoujhefs,  that  the  Man  of  God  may  be  perfeel,  tho- 
roughly fur  nijhed  unto  all  good  Works. 


SERMON 


86  The   divine  Exigence 


SERMON     IIIL 


PSALM    xiv.   i. 

The   Fool  hath  /aid  in   his  Heart  there  is  no  God. 

HE  Knowledge  of  the  divine  Exigence  is  the  Foun- 
dation   of  all    Religion,  without    this    we    cannot 
come  to  God,~tind  fir  c-rely  feek  his  Favour  ;  where- 
fore it  appears  by  the  Law    of  Contraries,  that  the 
denial  of  a  Supream  Being  muft  needs  be  the  fatal  Source  of 
all  Impiety  and  Perfidy.     And  this    die    Pfalmift  confirms 
Pfalm   10.  4.  The  Wicked  through  the    Pride   of  his  Coun- 
tenance will  not  feek  after  God :  God  is  not  in  all  his  Thoughts. 
The  Evidences  of  a  fupream  Being,  are  fo  many  and  ma- 
nifest, that  it  muft  needs  be  an  Inflance  of  the  greateft    fol- 
ly and  impiety  to  call  it  in  Queftion  :  And  yet  this  our  Text 
informs  us  is  the  Practice  of   fome,  whofe    Character  and 
Courfe  we  have  therein  a  Defcription    of,    the   Fool.     This 
ignominious  Epithet  or  Character  is  frequently  and  juftly  ai- 
figned  to  wicked  Men  in  Scripture  ;  for  the  Contraries  of 
true  Wifdom  realy  belong  to  them,  as    appears  thus,  Wif- 
dom  directs  to  an  End  in  the  full   Enjoyment  of  which  we 
are  compleatly  Happy,  as  well  as  to   Means    that  directly 
1 2nd  thereto,  and  excites  to  the    Improvement  of  the   afbre- 
faid  Means  in  their  proper  Seafon  j  whereas  ungodly  Perfons 
either  propofe  to    themfelves   an  End   which  cannot   yield 
complcat  Satisfaction,  namely  fome  earthly  Entertainment; 

or 


Prov'd  and  improv'd.  8? 

or  if  they  propofe  the  Enjoyment  of  God  in  a  future  World 
as  their  End;  they  purfue  contrary  Meafures  to  attain  it, 
'viz.  Sin  and  Impiety,  and  poftpone  the  earned  Ufe  of  pro- 
per Means  to  fecure  an  Inteteft  in  the  divine  favour,  until 
the  golden  Seafons  of  divine  Grace  are  el  ajp feJ,  It  is  cer- 
tainly a  property  of  true  Wiidom,  to  exert  principal  Care  and 
Labour  to  fecure  the  moft  valuable  and  enduring  Good,  and 
to  avert  the  greateft  Evil :  Whereas  impenitent  TranfgrerTors 
on  the  Contrary,  bend  their  principal  Labour  and  Solicitude 
in  quell:  of  Trifles,  which  are  of  no  Importance  and  Dura- . 
tion  ;  while  in  the  mean  Time  they  are  fiipinely  and  pro- 
fufely  Negligent  of  immence  and  immortal  Good,  and  there- 
by expofe  themfelves  to  interminable  ft  Tilery,  and  intolerable 
Vengeance  !  But  this  methinks  is  one  of  the  moft  aftonifhing 
Inftances  of  the  folly  of  Impenitents,  which  our  Text  records, 
namely,  their  qucftioning  the  Exiftenceofa  fupream  Being, 
the  Fool  hath  jaid  in  his  Heart  :  •  This  Exprefiion  Teems 
to  denote  rather  a  Delire  that  there  was  no  God,  than  a  Be- 
lief that  there  is  none.  When  Perfons  go  on  in  a  courfe  of 
crimfon  Impiety,  as  it  is  laid  of  the  Fool  in  our  Text,  they 
are  corrupt  ^  they  have  done  abominable  Mrorks.  Then  they 
are  difpofed  to  Queftion  the  Exiftence  of  an  aveng- 
ing Judge,  that  fo  they  may  Sin  without  Controul  or  Re- 
luctance :  Doubtlefs  fome  refactory  TranfgrerTors  incerTanily 
labour  entirely  to  extinguifh  the  native  Notices  of  a  fupream 
Being  in  their  Minds,  that  fo  they  may  give  a  lawlefs  un- 
bounded loofe  to  their  fenfitlve  Appetites,  without  the  un- 
eafy  allay  of  a  future  Judgment. 

In  diicourfing   on  this  Text  I   purpofe  ill.  To  prove  the 
Being  of  a  God  by    fome    Arguments.  And 

II.  To  expofe  the  Atheifts  folly  in  ^uejlioning  it. 

And  i  ft.  Methinks  the    Subordination    of  Caufes  which 
we  behold,  and  their   Succeilion,  manifeftly  point  to  a  firft 

Cau/e 


88  The  Divine  Ext ' [fence 


j 


Caufe;  there  hath  been  for  fome  franding  of  Time,  and 
there  yet  is,  a  fucceflion  of  Creatures  in  the  World  :  Now 
thefe  Creatures  trannot  make  themfelves.,  for  that  which  is 
not,  cannot  act :  Nothing  cannot  be  the  Caufe  of  fomething. 
To  fuppofe  a  Cre^ure  could  produce  itfelf,  involves  a  mani- 
fell  Abiurdity  in  it,  viz.  That  it  is,  and  is  not  at  the  fame 
Time,  and  that  it  acts  before  it  exifts,  which  is  impomble  : 
As  it  produces  it  mult  be,  for  nothing  cannot  act ;  and  as  it 
is  produe'd,  it  mult,  not  be,  and  as  thefe  Creatures  cannot 
make  themfelves,  fo  neither  can  they  make  each  other, 
for  this  Reafon,  becaufe  to  create  Something  out  of  Nothing, 
is  a  Work  that  requires  infinite  Strength,  (the  diftance  be- 
tween nothing  and  fomething  being  infinite)  Now  no  Crea- 
ture hath  this  Property  of  Almightynefs,  therefore  it  cannot 
act  contrary  to  the  fixed  Laws  of  Nature  in  Creating  :  All 
that  a  Creature  can  do  is  only,  in  a  natural  Way,  to  give 
particular  Forms  to  fit  Materials,  but  the  Matter  itfelf  he 
cannot  produce.  If  the  Creature  could  make  himfelf,  then 
it  would  follow,  by  a  parity  of  Reafon,  that  he  could  preferve 
himfelf,  for  the  latter  is  no  greater  than  the  former.  But 
manifold  Experience  proves  the  latter  to  be  falfe,  and  there- 
fore the  former  is  fo  from  which  this  proceeds. 

But  farther,  upon  the  fuppofition  of  the  Creatures  making 
himfelf  snd-  others,  it  may  be  enquir'd,  why  he  has  made 
himfelf  and  thofe  of  the  fame  Species,  lb  Indigent  and  De- 
pendant on  other  Creatures  for  Support  ?  Likewife  how  it 
comes  to  pafs  that  he  knows  fo  little  of  himlelf  and  others? 
Surely  he  that  makes  Things  mufr  needs  Understand  them  : 
From  all  which  it  appears,  that  Man  could  not  make  him- 
lelf and    other  Creatures. 

But  to  bring  tin's  Argument  reipecling  the  Succefiion  of 
Creatures,  to  a  Crifis,  it  may  be  obferv'd,  that    one  or  other 

of 


Proved  and  improved.  8(j. 

of  the k  four  Particulars  refpecting  it  will  hold  good  viz. 
Either  that  the  Succeflion  is  Infinite,  or  that  the  fame  Thing 
produces  it  felf,  or  that  there  is  a  Circulation  of  Caufes,  viz. 
That  A  fhould  be  the  Caufe  of  B,  B  of  C,  C  of  A  and  D 
of  A  again,  or  fome  firft  Being  who  proceeds  from  none, 
whom  we  call  GOD,    there  is  not  a  fifth.     Now  the  Three 
firft  Particulars  cannot  be  admitted  without  Contradiction, 
as  for  Example,  an  infinite  Subordination  or  Succeflion  of 
Caufes,   i ft.  infers  that  while  that  continues  nothing  can  ex- 
iff,  than  which  nothing  can  be  more  falfe:  Now  the  Juftnefs 
of  the  aforelaid   Confequence  appears    thus,  viz.    nothing 
can   exift  except  by  its  next  •  Caufe,  which   produces  the 
Effect ;  But  if  an  infinite   Number  of  Caufes  mull  preceed 
the  next  Caufe,  that  next  Caufe  would  never  exift,  for  there 
is  no  end  to  Infinity,  and  then  it  would  follow,  that  there- 
fore nothing  now  exifts,  which  is  abfurd,  and  then  2dly  That 
which  is  infinite  would  be  rendered  more,  inafmuch  as  to  the 
fuppofed  infinity  of  Caufes  we  fee  daily  new  ones  added,  and 
thus  there  would  be  an  infinite  which  was  not  Infinite,  which 
is  abfurd;  and  further  3<ily  That  order  of  prior  and  pofte- 
rior  which  is  in  fuccefhon  would  be  deftitute  of  a  firft,  from 
which  all  Flux  or  Motion  in  its  own  Nature  exifts ;  where 
there  is  not  a  firft  there  cannot  be  a  fecond  or  third,   nei- 
ther can  there  be  a  fecond  or  third,  where  there  is  not  a 
firft  ;   and  hence  there  would  be  a  Succeflion,  which  is  not 
a  Succeflion  ;  which   is  abfurd  :  Therefore  an  infinite  Suc- 
ceflion can  by  no  Means  be   allow'd  ;  neither  can  it  be  ad- 
mitted without  the  greateft  Abfurdity,  that  a  Creature  can 
produce  it    felf  for  the  Reafons  aforefaid.     If  an    Atheift 
fhould  object  and  fay,  that  according  to  our  Opinion  God  is 
of  himfelf,  we  anfwer,   it   is  true,  He  is  of  himfelf,  yet   he 
has  not  produced  himfelf,  He   is  of  himfelf  negatively,  in- 
afmuch as  he  is  produced  by  no   other  j   but  he  is  not  of 

M  himfelf 


qq  Ibe  divine  Rxiftence? 

"himfelf  pofitiveh\  fo  as  to  produce  himfelf;  and  if  the  afore- 
faid  Circulation  of  Caufes  were  admitted,  then  the  fame: 
Creature  would  indirectly  and  mediately  produce  himfelf, 
inafmuch  as^byB,  C,and  D>  would  be  the  Caufe  of  him- 
felf If  the  Atheift  againft  the  aforefaid  Reafonings  objects, 
that  we  do  not  fee  the  Sun,  Moon,  and  Stars  to  be  produ- 
ced by  others,,  to  this  it  may  be  reply'd,  that  altho'  we  per- 
ceive not  by  our  Senfes  that  thofe  have  been  produced,  ne- 
verthelefs  by  reafon  we  may  certainly  infer  this,  and  that 
from  the  following  Topick,  viz..  We  obferve  all  thefe 
Things  to  be  finite,  and  feeing  that  nothing  can  limit  itfdf 
and  its  own  Perfection,  it  is  neceffary  that  it  fhould  derive 
its  Being  and  Limitations  therein  from  another,  But  more- 
j)articularly,  A 

2d.   Argument  to  prove  the  Being  of  God  is  this,  vizv 
The  World  is  created,  therefore  God  exifts :  Here  we  fup- 
pofe  what  no  Atheift  will  deny,   viz.  That  the  World  ex- 
ifts,  well  then  this  World   that  now  exifts  has  either  pro- 
duced itfelf,  or  has  been  from  Eternity,  not  produced  or  is* 
produced  by  another,  and  that  either  of  fomewhat  pre-ex~ 
ifting,  or  of  Nothing  :   If  the    latter  holds,,   it  is  created,, 
for  Creation  is  but  a  Production  of  Something  out  of  No- 
thing. Now  to  enforce  this  Argument  let  us  briefly  confider 
its  Parts,  and  1.  that  theWorld  did  not  produce  it  felf  appears 
from  what  has  been  before  obferved  :  For  then  it  would  be 
and  not  be  at  the  fame  Time,  which  is  impofiible  from  the 
Nature  of  Things.  And  2dly  that  it  did  not  exift  from  E- 
temity,  the  following  Particulars  demonftrate 

1  ft.  Eternity  is  an  Infinity,  which  a  finite  World  is  unca- 
pable  of:  If  the  Atheift  affirms  theWorld  to  be  infinite,  he 
may  be  eafily  confuted  from  the  Parts  of  the  World,  which 
are  either  infinite  or  finite ;  if  they  be  laid  to  be  infinite, 

then 


PrcrSd  mid  improved,  9  r  \ 

then  there  are  many  Infinites  and  by  Confequece  none, 
which  is  abfurd  j  each  Part  would  have  all  the  Perfection, 
of  the  Parts  joyned  with  it,  or  not:  If  yea,  then  they  would 
not  be  different,  but  one  and  the  fame,  which  our  Eyes  be- 
holding the  Parts  of  the  World  prove  to  be  falfe,  if  nay,  then 
it  would  not  be  infinite,  but  finite,  and  if  the  Parts  of  the 
World,  be  finite  how  can  it  felf  be  infinite,  can  finite  Caufes 
produce  an  infinite  Effect  ?  No  furely  !  that  is  contrary  to- 
the  Nature  and  Reafon  of  Things. 

2.  If  the  World  exifted  from  Eternity,  then  an  infinite- 
Number  of  Years,  which  Eternity  implies,  muff  neceffarily 
have  preceeded  this  Day,  and  feeing  that  Number  could  ne- 
ver have  been  compleat,  by  confequence  this  Day  could  ne- 
ver fucceed,  but  we  fee  it  does  fiicceed  ;    And 

3.  From  the  Supposition  of  the  Worlds  Eternity  it  would  fol- 
low, that  Jomething  can  be  added  to  what  is  infinite,  &  there- 
fore that  there  is  an  infinite  which  is  not  infinite,  which  is 
Ridiculous]  For  is  not  Eternity  an  infinite  Duration,  and 
yet  according  to  the  aforefaid  Hypothefis,  Years,  Months 
and  Days  are  added  to  it ;  from  which  it  follows,  that  infi- 
nite can  be  more  than  infinite,  inafmuch  as  the  World  which 
was  before  one  Thoufand  Years  agone  infinite  in  Duration, 
is  now  older,  therefore  it  cannot  be  that  the  World  mould 
exifr.  from  Eternity. 

4.  The  Corruptibility  of  the  Parts  of  the  World,  proves 
that  it  is  not  eternal,  for  what  exifts  externally  exifts  of  it 
felf,  and  fo  exifts  neceffarily,  and  thus  is  not  liable  to  Corrup- 
tion. That  which  borrows  its  Being  of  no  other  needs  not  & 
fo  depends  not  upon  any  other  for  the  Continuation  of  its  ex- 
iftence,  for  that  no  other  can  deftroy.  But  we  fee  the  Cafe 
is  contrarywife  with  the  Parts  of  the  World ,  and  therefore  it 
is   not    eternal.    It  mujl    neceffarily    be   acknowledged  fays 

M'2  "  Lucretius. 


^2  The  divine  Exiftence, 

"  Lucretius,  that  the  World  had  a  Beginning,  other  wife  thofe 
"  Things  which  are  in  their  own  Nature  corruptible,  had  nc~ 
"  ver  been  able  from  all  Eternit)\  to  have  held  out  againjl 
"  thofe  forcible  and  violent  Afaults,  which  in  an  ijifinitc  Du- 
"  ration  mujl  have  happened."  I  add,  without  the  fuperintend- 
ance  of  an  Almighty  Being. 

5.  If  the  World  was  eternal,  cc  How  comes  it  to  pafs,  fays 
"  Lucretius,  that  the  Poets  fpeak  of  nothing  before  the  Tro- 
"  jan  and  Theban  Wars?"  Was  there  nothing  memorable 
done  in  infinite  Ages  worthy  to  communicated  to  Poft.erity3: 
or  could  they  find  no  Ways  in  that  vaft  Space,  to  effecl: 
this  till  of  late  ?  How  improbable  are  thefe  Things  ?  It  is 
certain  that  divers  profitable  Inventions  have  been  of  late 
Years  found  out,  iuch  as  Printing,  the  Gun,  the  Ver- 
tue  of  the  Load/lone,  and  divers  other  Particulars;  what 
mould  be  the  Reafbn  that  no  Genius  in  infinite  Ages  mould 
luckily  hit  upon  thefe  before,  if  the  World  was  Eternal  I 
Had  not  Men  the  fame  Incitements  to  feek  after  fiich  In- 
ventions before  as  now  ?  And  to  lay  that  Men  of  late  Ages 
have  more  Wit  than  a  fuppos'd  infinite  Number  of  Pre- 
deceffors,  is  too  great  and  groundlels  a  Compliment  upon 
the  prefent  Generation,  and  fome  few  that  have  preceed- 
ed  it.  But  a 

3d.  Argument  is  this,  The  Wforld  is  prefcrved  to  this 
Day,  therefore  God  exifts :  For  what  is  the  Confervation  of 
the  World,  but  a  continued  Creation  ?  with  this  Difference 
only,  that  the  one  includes  a  newnefs  of  exiffing,  which  the 
other  excludes.  If  the  Atheifl  fhould  deny  that  the  World 
is  preferved,  and  fay,  that  it  endures  only,  as  we  fay  our  God 
endures,  without  anothers  Support :  In  anfwer  to  which  we 
fay,  that  it  endures  indeed  but  by  Prefervation,  and  that 
becaufe  it  was  produced  by  another,  as  has  been  before 
proved  ;  And  therefore  the  Difference  between  the  Duration 

of 


PrarSd  and  improved.  95 

of  God  and  theWorld  is  very  vail  5  God  is  limply  of  himfelf, 
and  therefore  the  Firft,  and  fo  an  independant  Being,  who 
needs  not,  and  cannot  reeeive  Support  from  any  other : 
Whereas  the  World  is  from  another,  and  therefore  muft  be 
preferved  by  him  to  whom  it  owes  its  Original.  The  World 
muft  be  either  preferved  by  it  felf  or  by  another  ;  not  by 
it  felf,  that  which  could  not  give  to  it  felf  a  Being,  cannot 
preferve  the  Being  it  has  received  from  another  ;  and  there- 
fore it  muft  be  preferved  by  another,  and  who  can  this  o- 
ther  be,  but  he  who  gave  it  its  Exiftence?  But  if  it  was  any 
other  Thing  that  without  doubt  would  be  a  Fart  of  the 
World,  and  thus  a  Part  would  preferve  the  whole  which  is 
abfurd! 

Surely  that  which  preferves  a  Fart  muft  needs  preferve 
the  whole ;  moreover  feeing  there  are  in  the  World  divers 
Parts  which  are  not  only  of  a  different  kind,  but  contrary 
to  each  other,  fuch  as  Fire  and  Water,  &c.  which  do  con- 
tend againft  one  another  with  all  their  Strength,  what  could 
keep  them  from  deftroying  each  other,  but  the  Power  of 
their  Almighty  Former  r        1  A 

4th.  Argument  for  the  Exiftence  of  a  God  may  be  drawn 
from  the  Government  of  the  World.  Here  we  prefuppofe 
what  no  Atheift  will  deny,  viz.  that  the  World  confifts  of 
various  Parts,  not  only  different  but  contrary,  and  many  of 
them  irrational,  which  neverthelefs  harmonioufly  concur  to 
promote  their  own  particular  Perfection,,  and  the  general 
Good  of  the  whole  Univerfe,  and  that  without  their  De- 
lign,  and  contrary  to  their  Nature,  of  Neceliity  therefore 
they  muft  needs  be  governed,  cither  by  thcmlelves  or 
another,  not  by  thcmlelves,  for  many  of  them  want  Rea- 
fon  and  cannot  be  their  own  Guides,  thc-efore  it  muft  be 
by  another,  and  who  is  he  that  is  fit  for  fuch  a  fpacious  and 
important  Province,  but  an  omnipreient,  omnicient,  omni- 
potent 


f/4-  ¥hc  divine  Exigence, 

potent  and  infinitely  wife  Being  r  When  we  behold  the 
various  Wheels  of  a  Watch  mutually  helping  on  one  Defign, 
by  their  contrary  Motions  which  they  know  not,  we  preient- 
ly  conclude,  that  fome  Workman  has  been  there,  and  has 
formed  the  Wheels  and  adjufted  them  to  their  proper  Dii- 
tances,  and  by  a  Spring  has  put  the  Whole  in  Motion.  If 
an  Atheift  mould  lay,  that  the  former  Order  refults  from 
the  peculiar  Nature  of  the  Parts,  we  mayeaiily  reply  and  fay, 
but  from  whence  is  that  Nature,  Wifdom  and  Order  ?  When 
we  behold  the  Harmony  and  Subferviency  of  the  feveral 
Parts  of  the  Creation  to  each  other,  we  may  juftly  ufe  the 
Pfaimi/i's  Exclamation,  and  fay,  How  manifold are  thy  Work* 
O  God,  in  Wifdom  haft  thou  made  them  all 7  The  Sun  enlight- 
ens and  warms  the  Earth,  which  elfe  would  be  but  a  me- 
lancholy and  barren  Place.  The  pregnant  Clouds  ihed  their 
balmy  Dews  and  gentle  Drops,  which  prepare  the  Earth 
to  produce  its  Fruits,  which  would  be  mar'd  if  the  Water 
defcended  from  the  Clouds  in  Torrents,  which  it  naturally 
tends  to !  And  what  lefs  than  Omnipotence,  can  liipport 
thofe  vail  Cifterns  of  Water,  I  mean  the  Clouds,  without  a- 
ny  Stronger  Prop  than  the  thin  Air?  Surely  if  they  were  left 
to  their  natural  Gravity  only,  they  would  foon  innundate  the 
World  with  a  fecond  Deluge  !  Dr.  Bates  obferves  refpccling 
the  Situation  of  the  Sun,  "  'That  if  it  was  nearer  the  Earth 
u  it  would  fcorch  its  Surface  by  too  near  an  Approach,  and 
"  if  farther  off]  it  would  be  opprefed  by  fitch  a  multiplicity  of 
<c  cold  moid  Vapours  as  would  obflrucl  its  Fruitfufoefs"  Its 
alfo  obfervable,  that  the  Sun  by  its  exhaling  Vertue,  fupplies 
from  the  Sea  and  moifl:  Places  of  the  Earth  the  empty  Bot- 
tles of  the  viiible  Heavens,  that  thus  by  this  conftant  Cir- 
culation, the  Earth  being  refreshed,  the  Meads  may  laugh, 
the  Fields  be  adorn'd  with  a  grateful  Verdure  ;  and  indeed 
the  Winds  are  no  lefs  remarkable  for  their  manifold  Ufe- 

fulnefs, 


Prov'd  and  improved.  g^ 

fulnefs,  in  carrying  the  ponderous  Clouds  to  their  Places,  Vef- 
fels  to  their  Ports,  and  in  refreihing  the  Earth  and  the  various 
Animals  that  live  on  its  Surface,  this  ferves  as  a  Fan  to  ai~ 
fwage  the  fumrners  fultry  Heat  I 

And  does  not  the  natural  Inftincl  of  acting  in  a  different 
Manner,  which  we  behold  in  various  Animals,  give  further 
Light  and  Force  to  this  Argument?  e.g.  The  more  fierce 
and  formidable,  fuch  as  the  Lyon,  Bear,  &c.  who  could 
eafily  devour  Men,  fly  from  them,  and  inhabit  Defart 
Places  of  their  own  accord,  while  the  more  ufefal  Animals 
fuch  as  tl>;  Horie,  die  Ox,  &c.  being  ignorant  of  their 
Strength  to  refill:,  are  tame  and  eafily  fubmit  themfelves  to 
the  Rule  of  weaker  Men.  With  what  furprifing  Sagacity 
does  the  Bird  build  her  Neft,  the  Spider  frame  its  Web, 
the  Bee  form  its  numerous  Repertories  to  receive  and  pre- 
ferve  the  Sweets  which  with  much  Diligence  he  extracts 
from  the  opening  Flowers  ?  With  what  prudent  careful  Pro- 
vidence, does  the  Ant  lav  up  her  Winter-Store  before  its 
approach  ?  And  likewife  the  Squirrels,  and  yet  thefe  Crea- 
tures act  without  ReafoK  or  Defign,  muft  it  not  then  necei- 
farily  follow,  that  there  is  a  divine  Government. 

But  methinks  it  It-ill  illuftrates  thisArgumenf,  when  we  con- 
fider  that  the  Wants  of  all  Creatures  are  fuppiy'd:  Creatures 
can  no  more  provide  for  themfelves  than  they  could  make 
themfelves,  and  who  is  equal  to  this  Task,  but  an  all  fuf- 
ficient  infinite  Being?  If  there  was  no  Providence,  how 
could  this  be  effected  ?  And  can  there  be  aProvidence  without 
a  God  ?  Is  it  not  owing  to  this  all  governing  Providence,  that 
the  weaken:  Schemes  are  fometimes  crowned  with  Succefs, 
and  the  beft  concerted  prove  abortive  ?  Is  not  the  Wifdom  of 
the  Wife  fometimes  deJiroyedy  and  the  Under/landing  of  the 
Prudent  brought  to  nought  t  Surely  the  Race  is  not  to  the  Swift  r 
nor  the  Battle  to  the  Strong  !  Surely  Promotion  comes  neither 

from 


96  ¥7jc  divine  Exiftence, 

from  the  Haft,  nor  from  the  Weft,  nor  from  the  South ;  hut  God 
is  t]>e  Judge,  he  putteth  dov:n  one  and  fetteth  up  another  ! 

How  amazing  is  the  Conduct  of  Providence,  in  implant- 
ing in  all  Animals,  rational  and  irrational,  a '  natural  Care 
for  the  Proviiion  of  their  Young  Ones,  which  even  the  mod 
Savage  fort  do  fiirpriilnglv  manifefl  ?  and  do  they  not  ge- 
nerally bring  forth  their  Young  in  the  Spring  ?  A  Seafon 
when  they  are  mod  likely  to  be  provided  with  Food  for 
their  Support  !  To  what  elfe  than  a  divine  Providence  can 
we  afcribe  the  Provision  of  the  Bread,  the  Udder  with  its 
Milk  for  their  Stidcnation  ?  with  their  natural  Indincr.  with- 
out Indrnciion,  to  feek  Nourishment  that  Way?  And  it 
mould  not  be  pafled  over  with  Silence  and  Negligence, 
that  thole  Things  which  are  abfoutely  necefTary  for  the 
Support  of  Man's  Life  are  common,  and  may  be  attained 
by  the  poorer  Sort  by  Labour  and  Indudry,  while  curious 
Dainties,  fit  for  the  Support  of  Luxury,  are  codly  and  be- 
yond their  Reach. 

Is  it  the  Effect  of  Chance  that  fome  of  the  Beads  of  the 
Field  have  Weapons  for  their  Defence  ?  And  that  others 
have  a  natural  Swiftnefs  to  Ay  from  Danger,  and  that  there 
be  Caverns  provided  for  their  Security  ?  Is  it  meer  Chance 
that  the  Earth  is  feor'd  with  a  variety  of  Medicines  and 
Man    endued  with  a  Capacity  to  ufe  them  for  his  Cure  ? 

If  the  Sea,  as  fome  fay,  be  higher  than  the  Earth,  what 
is  it  that  puts  Boundaries  to  its  proud  Surges  and  prevents  a 
fecond  Inundation,  but  divine  Providence  ?  And  what  but 
this  keeps  the  Elements  about  us,  and  Humours  within  us 
in  a  due  Temperature  ?  What  but  this  that  redrains  the 
Wrath  of  our  Enemies  and  preferves  us  from  Ruin  ?  If 
Hurtful  Infects  were  not  deftoy'd  by  each  other,  or  by  the 
Cold  Seafon  of  the  Year,  would  not  they  by  their  Num- 
bers devour  the  Fruits  of  the  Earth  and   deftroy  us  ?  Now 

what 


Proifd  and  improved.  97 

what    can    we   afcribe   this    Prevention   to,    but  a  fuper- 
mtendant  Providence  ? 

5.  Another  Argument  for  the  divine  Exigence  may  be 
drawn  from  the  vifible  Heavens,  which  do  declare  the  Glory 
of  God.  With  what  inimitable  Pomp  and  (lately  Magnifi- 
cence does  the  azure  Canopy  fparkle  forth  its  various  and  a- 
mazing  Glories !  The  Motion  of  the  Heavenly  Luminaries- 
is  fo  regular  and  fteady,.  that  an  Aftronomer  may  tell  for  a 
Hundred  Years  to  come  their  Eclipfes  to  a  Minute !  But 
from  whence  does  this  Order  this  Law-proceed,  but  from- 
fome  infinitely  Wife  and  Almighty  Legiflator  ? 

6.  Another  Argument  may  be  deriv'd  from  both  the  Parts 
of  the  Compound  Man.     And 

1  ft.  From  the  Body.  How  curious  and  beautiful  is  its 
Structure  ?  Infinitely  exceeding  all  Works  of  Art !  Sure!} 
we  an  fearfully  and  wonderfully  made  !  While  the  Brutal 
Herds  have  a  prone  and.  grovelling  Afpect,  the  Countenance 
of  Man  •  is- ■  erect,  to  contemplate  the  Heavens,  where  his 
Creator  has  his  chief  Seat  of  .Residence  !  To  fignify  as  it 
were,  where  his  chief  delight  fhould  be  fixt,  and  that  he 
mould  as  much  exceed  the  lower  Creation  in  the  noblencfs 
of  his  Sentiments  and  Affections,,  as  he  does  in  the  natural 
form   of  his  Afpect !  This  the  Poet   expreiles  elegantly, 

Os  homini  Sublime  dedit,  cclumq  tuerl^ 

fufit  et  ereclos,  ad  Sydera  toller e  vidtus. 
The  furprifing  variety  of  Features  in  the  fmall  compafs  of 
the  Face,  where  all  the  Parts  are  the  fame,,  maniiefls  the  in- 
finite Wifdom  of  the  Architect!  Without- this  we  cannot 
know  each  other  :  And  thus  all  the  fociai  Offices  on  which 
human  Happinefs  depends,  muft  forever  expire  and  termi- 
nate !  The  rudeft  Barbarities  and  Impieties  muft  eniue,  and 
Men  degenerate  into  a  Herd  of  Beafts ! 

N.  How 


o8  The   Divine  Exigence 

How  excellent  are  all  the  Parts  of  the  human  Body  fitted, 
by  their  Form  and  Situation  for  Beauty,  and  all  the  Ui'cs  de- 
fign'd  by  an  intelligent  Mind  ?  The  miiplacing  of  any  Part, 
would  make  it  as  Monflrous  as  Ufeles!  Ga/rnjuiWy  obierved, 
cc  That  if  a  Per  foil  ftudied  an  hundred  Yean  to  place  any  Part 
"  of  the  human  Body  in  a  different  Situation,  that  it  could 
"  fist  be  done  without  marring  its  Beauty  ana  Service"  But 
there  are  fbme  Parts  of  this  Structure,  which  efpecialy  chal- 
lenge our  Admiration !  The  Brain  in  its  mazy  Labyrinths, 
which  is  the  Scat  of  the  Nerves  and  ipping  of  Motion, 
can  enough  admire  or  fufficiently  explain  !  The  Eye'  with 
its  various  Coats,  Humours  and  optick  Nerve,  by  wh^ch 
our  Sight  is  form'd.  The  Ear,  with  its  Tymponum  or  Daiai, 
on  which  the  diilurbed  Particles  of  Air  vibrate  and  Cauie 
a  diveriity  of  Sounds.  The  cuick  and  conihnt  Circulation 
of  the  Blood  by  the  Diaftole  and  Syiloie  of  the.  Heart, 
through  certain  large  Veins  or  openings  and  fhuttings  of  it, 
Caufes  Pulfation  and  preferves  the  statural  Heat  !  When 
this  grand  Wheel  is  broken  at  the  Ciftern,  the  Stomack 
ccaies  to  digeft  its  Food,  the  whole  Body  grows  cpld  and 
livid,  and  all  the  Offices  of  Nature  fail.  Jfow  different 
is  that  natural  Heat  which  the  Circulation  or  the  B{o  >  I 
promotes  from  all  others?  Firev/ill  gradually  confume  jttfelt, 
and  all  others  which  only  have  acquired  Heat,  v. 
grow  Cold  j  whereas  the  former  is  preierved  rri;  .  /  V 
without  Wafting  the  Parts  of  the  Body  ;  and  leaft  the  Heart 
mould  be  over  heated  by  its  continual  Motion,  which  would 
be  prejudicial  to  the  whole  frame,  to  preferve  a  due  Tempe- 
rature, does  not  the  Lungs  ferve  as  a  Fan  to  cool  and  re- 
frigerate it  ? 

Arid  do  not   the    Union  of  the  Body  with  the   Soul,  ; 
Being    of  a  different  Nature,    def.rve    our   V> 
manifeftiv  j>oint  to  an  infinitely  Wife  and  Almig 

it- 


Frov'd  and  improv'd.  go 

its  Author  ?  And  thus  I  am  led  to  fpeak  of  the  other  Particular 
before  mentioned,  or  the  other  Part  of  the  compound  Man, 
and  indeed  the  moll  noble,  viz.  the  Soul,  whole  excellent 
Powers  and  Capacities,  if  we  do  attentively  furvey,  we  fhall 
be  obliged  to  conclude,  that  it  is  God  that  has  formed  the 
Spirit  oj  Man  within  him.  How  railed  and  noble  a  Faculty 
is  the  Human  Mind,  which  can  form  Ideas  of  Things  a- 
bove  its  own  Nature  ?  It  reflects  on  Thirds  pall,  and  this 
incites  either  our  Pleafure  or  Regret.  It  aims  at  the  Prof- 
peel;  of  Things  to  come,  and  thus  it  alarms  our  Fears  or 
iwells  our  Hopes !  It  beholds  the  Connection  between  Caufes 
and  their  Effects,  Premifes  and  their  Concluiion  :  It  di'fcerns 
the  moral  Beauty  and  excellency  of  Virtue  and  Religion  ! 

The  Will,  through  the  Aids  of  divine  Grace,  can  chooie 
what  is  Good  and  refufe  what  is  Evil.  The  Soul  by  it^ 
Reafonings  evidently  appears  to  be  an  Immaterial,  and 
therefore  an  immortal  Subflance  ;  for  it  is  impoiTibie  from 
the  nature  of  Things,  that  meer  Matter,  however  modified 
and  put  in  Motion,  can  produce  rational  Reflections :  And 
if  fo,  then  it  mull  be  formed  by  an  All-wile  and  Almighty 
Being  who  is  God. 

The  Soul,  by  Reafon  of  its  fpiritual  and  rational  Nature*, 
is  capable  of  moral  Government  and  Religion,  it  deiires  after 
God  and  indeed  can  be  only  Happy  in  the  Enjoyment  of 
him.  And  the  immenfe  and  boundlefs  deiires  of  the  Soul 
evidently  argue  the  reality  of  a  Supream  Being  :  All  the  En- 
joyments of  Senfe,  in  their  greatell  Affluence  and  Varictv, 
'  do  not  fatwfy  the  cravings  of  our  vail  Deiires !  We  ilil!  reach 
after  a  more  immenfe  and  adequate  Good  !  Then  either  there 
mull  be  an  infinite  Being,  in  whofe  Embraces  we  may  attain 
the  compleat  Happinefs  we  in  vain  feek  elfewherc,  or  elic 
Nature  has  done  fomething  in  vain,  contrary  to  Arifiotle's 
juft  Maxim:  And  thus  the  moil    noble    Creature  of  this 

N  2  lower 


io©  The  Divine   Exiflence 

lower  World  would  be  made  in  its  primitive  ConftitutioR 
more  miierable  than  the  Brute-Creation,  which  is  very  ab- 
lurd. 

y.  Another  Argument  to  prove  the  Being  of  a  God,  may 
be  the  exact  Accomplishment  of  .certain  Prophefies  concern- 
ing future  contingent  Events :  This  the  Mind  of  Man  can- 
not perceive  without  the  AiTiilance  of  Divine  Revelation  : 
It's  true  we  may  judge  that  neceflary  Caaifes  will  produce 
Effects  according  to  their  Nature,  but  reipe.cting  Arbitrary, 
we  cannot  determine.  Now  that  feveral  fuch  Prophe- 
fies have  come  to  pafs,  the  Scriptures  aiTert,  which  ought 
to  pals  for  a  credible  Hiftory,  till  the  Atheift  proves  the 
Contrary. 

8.  The  Miraculous  Works  that  have  been  wrought, 
^  prove  the  Being  of  a  God;  for  who  but  he  can  give  .check 
to  the  courfe  of  Nature,  and  controul  it's  fixed  ,  Laws  and  Or- 
der ?  And  that  fuch  have  been  wrought  is  not  only  evi- 
dent from  the  Scriptures,  but  Prophane  Writings.  So  that 
he  mull  needs  be  a  Scc-ptick,  and  deny  all  human  Tefti- 
mony that  denies  this  Fact!  But  to  proceed, 

9.  The  Teftimony  of  Confcience  proves  the  .Being  of  a 
God.  Are  not  Men  iometimes  terrified  with  the  Dread  of 
Puniihment,  becaufe  of  thole  Evils  which  no  human  Eye 
has  feen   them   Commit,  and  which  no  human  Law  takes 

-cognizance  of?  and  thefe  uneafmefles  they  are  not  able 
totally  to  extinguish  by  all  the  Arts  of  Diveriion  they  can 
invent  !  Neither  can  any  worldly  Grandeur  exempt  there- 
from, witnefs  Nero  and  Caligula.  And  on  the  Contrary  what 
a  fweet  Calm  poiTefles  pious  Bofooms  in  the  Way  of  Du- 
ty ?  which  make  them  fearlefs  of  evil  Tidings  !  add -to  this, 
that  the  univerfal  Conient  of  all  ages  gives  Teftimony  to  the 
divine  Exiflence.  Tully  and  divers  others  afTert,  cc  That 
;'  tki-rc  is  no  Nation  fo  barbarous  but  what  has  acknowledged :a 

■"  SSat 


Proved  and  improved.  101 

f  '  Deity.  Some  indeed  were  verygrofs  in  their  Idolatry,  warjhip~ 
"  ing  Leeks  and  Onions,  as  fuvenal  m  his  Satyrs  obferves. 
Now  altho'  thofe  unhappy  Nations  were  miferably  mif- 
taken  as  to  the  Object  of  Worfhip,  yet  their  unanimous 
concurrence  in  paying  divine  Adoration  to  fomething,  mews 
their  acknowledgment  of  a  Deity. 

Jf  it  be  Objected,  That  Hiftory  informs  us  of  fome  fpecu- 
lative  Athei/is  that  have  been,  and  of  fome  Countries  in  Africa 
and  America    that  have  no  religious  Worfiip. 

Anfw.  The  Number  of  fuch  who  have  been  recond 
speculative  Atheifts  has  been  very  frnall,  befides  by  the  fear 
they  have  fometimes  difcovered,  they  have  plainly  inti* 
mated,  that  they  rather  wifhed  there  was  no  God,  than  be- 
lieved there  was  none  ;  and  fuppofing  they  did,  it  will  not 
-weaken  the  Argument  :  Becaufe  fome  are  born  Fools  will 
it  follow  that  Reafon  is  not  natural  to  Man  ?  As  to -"the  o- 
ther  Particulars,  the  Facts  are  not  fufheiently  attefted,  thofe 
that  have  aiferted  them  have  not  had  familiarity  enough 
with  the  Indians  to  know  their  Notions  of  a  Deity  :  But 
fuppofing  fome  fhould  fo  far  degenerate  into  .Brutes,  as  t« 
lay  alide  the  Ufe  of  their  Reafon  in  this  Point,  it  cannot 
conclude  againft  the  Majority  who  act  rationally,  and  ar- 
gue from  the  Principles  of  Reafon  they  are  endowed  with, 
the  Exiftence  of  a   Deity  1 

If  it  be  objected,  that   God  is  not  becaufe  he  is  not  feen. 

Anfw.  This  is  fordid  :  Then  the  Soul  is  not,  becaufe  it 
is  not  feen,  and  thus  thefe  Men  are  Brutes  in  their  own 
Account. 

If  it  be  again  objected,  That  the  Wicked  are  projperous 
-And   the    Righteous    affliSled. 

Anfiv.  What  then,  is  not  God  a  Sovereign,  may  not  "he* 
do  what  he   will   with  his  own  ?  But   if  it  be   further  con- 

fidered , 


103 


The  divine  Exijtence  proved 


fidered,  that  outward  Profperity  does  not  prevent  inward 
Terror,  and  that  good  Men  are  made  better  by  Af Hictions,. 
that  divine  Joy  is  confiftent  with  them,  and  that  there 
will   be  a  future   judgment,,  the  Objection  evanimes. 

But  fome  do  further  Object,  That  the  Notion  of  a  God-  is 
apiece  of  State  Policy,  invented  j or  the  Benefit  of  Civil  Go- 
vernment, propagated  by  Tradition,  and  fvpported  by  Fear. 

Anf.  But  who  was  the  Man,  crfetof  Men,  that  invented 
this,  and  when  and  where  did  they  live  ?  Or  when  was  the 
World  without  all  Belief  of  a  Deity  ?  Here  the'  Atheiil 
is  nonpluft !  If  the  great  Men  of  the  Earth  had  invented 
the  Notion  of  a  God,  is  it  reafon able  to  fuppofe  that  they 
themfelves  would  be  fubject  to  the  Terrors  of  it,  as  others 
have  been  ?  And  if  the  Belief  of  a  God  was  a  human  In- 
vention, how  comes  it  to  be  fo  univerfally  received,  and 
that  without  the  Methods  of  Force  ?  And  why  was  the 
impofhjre    never  difcovercd  in    to   long  a  Tract    of  Time  ? 

It  is  likewife  unreafonable  to  fuppofe  that  the  Belief  of  a 
Deity  has  been  propagated  only  by  Tradition,  for  it  is  bot- 
tomed on  the  higheft  Reafon,  has  univerially  obtained,, 
and.  continued  in  all  the  Changes  of  Time  and" Revolutions 
of  Nations  ;  whereas  Notions  received  with  implicit  Faith 
by  Tradition,  are  not  grounded  on  Reafon  ;  are  not  uni- 
verially received,  but    liable  to    change    and  mnnuicn! 

It's  likewife  equally  abiurd  to  fuppofe,  that  the  Fear 
of  Puniihment  mould  give  rife  to  the  Belief  of  a  Deity  ; 
For  why  mould  Men  be  afraid  of  Punifliment  for  fecret- 
Crimes,  if  there  was  no  God  to  punifh  ?  Surely  their  Fear 
iuppofes  a  God,  and  is  the  Effect  of  this  Perfwaiion.  And 
how. then. can  the  ErTec");  produce  its  Caufe  ?  Not  to  add  that 
the  primary  Notion  we  have  of  God  is,  that  be  is  a  good 
tind  lovely  Being.  The  fearful  Apprehenfions  of  his  Ven- 
geance are  but  fecondary  and  the  Fruit  of  Guilt, 
6  What 


The  Atheift 's  folly  exposed.  103 

What  has  been  obferved  /hews  us  the  folly  of  Atheifim, 
both  Speculative  and  Practical  !  But  this  appears  more  par- 
ticularly in  the  inftanccs  following  ;  how  ridiculous  is  the 
Epicurian  Account  of  the  Original  of  the  World,  viz, 
'That  this  beautiful  Structure  flxuld fpring  from  the  fortuitous 
Concourfe  of  Atoms  in  an  immenfe  Space  !  It  is  as  likely,  as 
Tally  obferves,  "  That  all  the  Materials  of  a  magnificent 
"  Edifice  Jhozdd  of  their  own  accord  meet  and  unite  together" 
"  How  long  (lays  a  learned  Man)  might  a  Perfion  jumble  a 
u  fct  of  Letters  together ,  or  filing  them  on  the  Ground,  be- 
<c  fire  they  would  fall  into  an  exac~l  Poem  ;  yea  or  fib  much  as 
cc  make  a  good  Dijcourfe  inProfieV  Thcfipeculative  Atheift 
nkewhe  fhews  his  folly  in  requiring  upon  the  one  fide, 
ni  >re  evidence  for  Things  than  they  are  capable  of!  He 
alks  mathematical  Demonstration  in  moral  and  religious 
Matters,  which  can  only  be  proved  bv  moral  Arguments  and 
credible  Teflimony  j  their  Nature  admiting  no  other  kind  of 
Proof :  But  on  the  other  fide  he  labours  to  believe  by  im- 
plicit Faith,  again!!  Reafon  and  Argument,  that  the  Be- 
iioi  of  a  God  has  been  only  propogated  by  Tradition,  but 
cannot  Account  for  his  Notion. 

Again  the  AtheihVs  folly  appears  in  this,  "  That  he  pre- 
"  tends  to  know  certainly  what  no  Man  can  be  certain  of,  viz. 
"  that  there  is  ?io  God.  If  he  is  not  certain,  howfoolifij  is  it 
"  to  deny  and  defpife  finch  a  Being  as  God  is  I  But  how  from 
' v  the  nature  of  Things  can  a  Man  be  certain  tf  a  meer  Ne- 
"  gative,  unlefs  it  implies  a  Contradiction,  which  the  Being  of 
<c  a  God  does  not.  To  profiefis  certainty  here,  is  in  other  Words, 
l'  to  pretend  to  the  Knowledge  of  all  Things  that  are  or  can  be-, 
"  which  is  joolijhly  arrogant  with  a  JVitnefis. 

"  Further,  there  is  this  great  Contradiction  in  the  denial 
"l  of  a  God,  viz.  II:  after ts  that  to  be  impofijible  which  yet  he 
!t  mu ft  grant  to  be  pqjjibk.     For  if  there  is  no  God   already, 

its 


i©4  The  Atheiffs  folly  expos' d' 

"  us  impoffible  now  there  Jhould  be  One,  becanfe  Eternity  is . 
"  effential  to  the  Idea  of  a  God.  And  yet  the  Atheift.  mujl 
"  grant  it  pq/fible  that  there  Jhauld  be  jach  a  Being,  who 
"  hath  all  pojjible  Perfection,  whom  we  call  GOD." 

Again,. as  Atheifm  deprives  a  Man  of  Happinefs  in  the 
next  World,  fo  it  robs  him  of  Comfort  in  this.  For  as  it  is 
inconteftably  evident,  "  that  Mail  cannot  be  his  own  Happi- 
"  nefs,  he  cannot  fatisfy  his  own  Dejires  or  ward  off  /he  E~ 
"  vils  he  is  invirotid  with  -,  Jo  his  principal  Support  amidjl  the 
il  numerous  Difquictudes  of  Life,  is  Hopes  of  Protec7.ion  and 
"  Uappinefs  from  this  Supream  Being,  This  Atheifm  cuts. 
"  entirely  off,  and  fo  futs  up  the  chief efl  Spring  of  Support 
■c  and  Sweet  nefs. .    . 

-■  Once  more9  the  Atheift  fiews  his  folly  in  contendmg  a- 
*  gainfi  the  devout  Man  in  this  Jn fiance,  upon  unequal 
"  grounds,  for  he  ventures  his  ever  la/ling  Inter efls ;  whereas 
"  the  religious  Man  ventures  only  the  lofs  of  his  Lufl  and  fome 
11  Jl.wrt  liv'd  incojiveniencies.  He  is  better  in  all  Refpects 
"  without  his,  Lijls,  they  are  but  a  difeafe  which  mar  the 
"  the  true  Comfort  oj  Life  \  and  as  for  other  i?iconve?iiences, . 
**  the  Peace  of  his  Mind  and  Expectation  of  future  Happi- 
4C  nefs  will  enable  him  to  comport  with  them  comfortably,  fo 
xi  that  he  is  at  leafl  upon. a  par  with  the  Atheiii  as  to  the  com- 
"  forts  of  this  Life  :  And  after  Death  he  is  as  well  of  as  the 
"  Atheift.  if  there  be  no  God,  but  ij  there  be  a  God  he  is 
1  infinitely  better  of.  If  the  Arguments  for  and  'againfl  the 
41  Being  of  a  God  were  equal,  yet  the  Danger  is  Jo  unequal 
<c  that  Prudence  would  incline  us  to  chooje  the  Affirmative, 
"  and  make  that  the  Meafure  of  Life. 

I  need  not  Mention    how  deftruclive  atheiflical  Princi- 
ples are  to  all    the    Interefts  of  Society.     They  open  the 
Flood-gates    of  Injuftice  and-  Prophanenefs  and  incite   Men 
to  fin  without  Controle  !  As  there  are  many  Evils   preju- 
dicial 


The  divine  Exiftenee  Improved.  rb$ 

dicial  to  Society,  which  no  human  Laws  can  fuffirierifly 
provide  againft.  If  the  Restraints  of  Religion 'be  r^riioveH, 
we  lie  open  to  a  thoufand  Wrongs  and  Infults,  efpeciaiiy 
where  the  TranfgreiTor  has  hopes  of  fecrefy  •  and ;  therefore 
while  the  Atheifr.  iuggefts  that  the  Belief  of  a  God  is  a  TYid-: 
of  the  State,  he  implicitly  acknowledges,  to  the  Honour,  of 
Religion,  that  it  is  neceflary  to  the  <>ovefhn<ierii  of  Mail- 
kind.  And  without  Government,  Reafon  Will  inform  us7 
thatth'e  wildeft  Barbarities  would  be  committed,  arid  Scene* 
of  Blood  and  Etefolation  opened  '! 

But  is  not  the  prd&ical  Atheijl  ftill  a  greater  Fbol  t:han  the 
Speculative,  if  poilible,  who  pretends  to  believe  a  "God  avfrt? 
yet  Iwes  as  if  there  was  none  ]  Such  Perfdns  bid  defiance  to 
Re*ibn  and  Confcience  in  Matters  of  the  greatefl  Confe- 
quence.  By  their  Lives  they  labour  to  confute  their  Faithv 
and  rum  into  Damnation  with  their  Eyes  open  ! 

Let  us  therefore  Brethren  be  intreated  to  labour  to  get  a 
more  full  Perfualion  and  deep  Senfe  of  the  Exiftence  of  a 
God  upon  our  Minds,  and  of  the  Account  which  we  muft 
quickly  render  to  him  of  our  prefent  Stewardship.  To  this 
End  let  us  think  on  the  Arguments  that  have  been  offered. 
Let  us  oppofe  the  Temptations  of  Satan  to  the  contrary. 
Let  us  behold  thefe  three  great  Leaves  of  the  Volumn  of  Crea- 
tion, viz,  the  Heavens,  Earth  and  Sea  with  their  Contents, 
and  coniider,    their    immenfity  and    admirable  Structure! 

Let  us  look  into  the  facred  Oracles,  every  Page  of  which 
proclaims  a  God,  by  reading  of  which  Junius  was  convinced 
of  his  Atheifm.  Let  us  look  up  to  God  by  Prayer.  Let  us 
carefully  avoid  whatfoevcr  tends  to  Atheifm.  Among  others, 
1-t  us  avoid  thefe  evil  Principles,  ift.  That  a  Man  maybe 
faved  in  his  Religion  be  it  what  it  will :  This  the  Apoftle 
ipeaks  againfl:  Eph.  iv.  14,  15.  That  we  be  not  henceforth 
toffed  about  with  every  Wind  of  Doclrine,  and  the  Prophet 

O  Micab 


i  o  6  The  Divine  Exi/ience  Improved. 

Micah  iv.  5.  And  2dly.  That  the  divine  Providence  does 
not  watch  over  every  Thing,  yea  even  the  moil  minute,  and 
efpecially  all  the  Actions  of  Men,  punifhing  the  Evil  and 
rewarding  the  Good.  And  3dly.  That  the  Soul  is  not  im- 
mortal. 

And  as  we  mould  avoid  corrupt  Principles,  fo  likewife 
evil  Practices,  which  tend  to  blind  the  Mind  and  harden  the 
Heart  and  provoke  the  Almighty  to  give  up  Perfons  to  be 
deluded  by  the  Devil :  The  Law  of  Sin,  which  is  ftrengthned 
by  the  Practice  of  it,  inclines  Perfons  to  hate  the  Law  of 
God,  and  by  Confequence  the  Law-giver  ,  and  hence  they 
are  inclined  to  quertion,  difpute  and  deny  his  Being,  from 
all  which  may  the  good  Lord   deliver  us  all.     Amen. 


SERMON 


The  Text  explain' d.  2 07 


SERMON       V. 


EXODUS,  iii.  13,  14. 

And  Mofes  faid  unto  God,  behold,  when  I  come  unto  the  Children 
of  Ifrael,  and  fhall  fay  unto  them,  the  God  of  your  Fathers 
hath  fent  me  unto  you-,  and  they  f jail  fay  to  me,  what  is  his 
Name?  What  fhall  I  fay  unto  them  ?. 
And  God  faid  unto  Mofes,  I  AM  THAT  I  AM :    And  he 
J  aid,  thus  f  alt  thou  fay  unto  the  Children  of  Ifrael,  I  AM 
bath  fent  me  unto  you. 
■ 

IN  thcfe  Words,  we  have  an  Account  of  three  Things, 
1 .  Mofes 's  undertaking  an  Embafry  to  Egypt :  Behold 
when  I  come  unto  the  Children  of  Ifrael,  and  pall  Jay  unto 
them,  the  God  of  Your  Fathers  hath  fent  me  unto  sou. 
c<  Tho'  Mofes  was  fenfible,  of  his  unworthmefs  of  the  Ho- 
"  nouroffuch  an  EmbafTy,  and  of  his  inequality  to  the 
"  Task :  He  was  well  aware  that  he  was  not,  Par  negotio, 
"  yet  being  call'd  of  God,  he  ventures,  and  well  he  might, 
"  modefr.  Beginnings  are  good  Prefages." 

2dly.  We  have  an  Account  of  a  Difficulty  that  Mofes 
ftarts,  namely  this,  and  they  pall  fay  to  me  what  is  his  N:;ne  ? 
They  will  enquire,  either  from  Unbelief  to  pofe  me,  they  will 
be  fcrupulous,  and  apt  to  cavil,  and  bid  me  produce  my  Com- 
miTion  ;  or  they  will  enquire  out  of  carnal  Curioflty,  refpecting 
the  Divine  Effence,  for  a  Name  that  may  reprefent  it,  or 
they  will  enquire  for  Information,  doubtlefs  they  are  grown  ig*- 

0  z  noraa* 


raft  The  Name  \  AM  explain  d\ 

norant  by  their  hardBondage,  want  of  Teachers,  and  Iofs  of  Sa- 
baoths,    and  need  to  be  told  the  firft  Principles  of  Religion. 
Now  Mofes  was  anxious  to  know  what  he  mould  anfwer. 
All  that  undertake  any  important  Task,  mould  confider  the 
Difficulties  before  Hand,  and  endeavour  to  get  fuitable  In- 
ftruclion  to  manage  in  them.     Thus  did  Mofes.     But 
_x-       3d*     We  have  an  Account  in  our  Text,  of  the  Removal 
1     of  this  Difficulty;  and  God /aid unto  Moles,   I  AM  THAT 
1  AM;  and  he  laid,   thus- fait  thou  fay  unto  the  Children  of 
lirael,  I  AM1  hath  fent  me  unto  you.     This  explains  his  Name 
Jehovah,  and  fignifies  1 .  That  God  is  incomprehenjible.   Here- 
by bold  and  curious  Enquiry's   after    God's  Being  and  ef- 
fential  Name,  are  cenfur'd.   And   in  effecT:  God   fayeth,  ask 
nbt "after  my- Name,  feeing  it  is  'W&nderfnl,  jud.  xiii..  Do  we 
ask  what  is  God  ?   Let  it  fuffice  us  to  know,  that  he  is  what 
he  is,  what  he  ever  was,  and  ever  will  be,  That  he  is  faith- 
ful and  true  to  all  his*  Promifes,  and  not  a  Man  that  he  Jhoud 
lye,     But  2.    The  aforefaid  Name  lignines,  that  God  is  Self- 
txifting  and   independant,  he  has  his  Being  of  himfelf,  and- 
has  no  Dependence  upon  any  other..     This  the  belt  of  Crea- 
tures;  cannot  afcribe  to    itfelf,  for    it   is  by  Grace  that  it  is, 
what  it  is.    34.  God's  Eternity  is  alfo.  hereby  figninedy  for 
the  Words  may  be  thus  tranflated  /  fall  be  ivhat  I  AM, 
and  indeed  Godrs  Eternity  follows  neceflarily-  from  his  Self- 
txifence.     He  that  has  borrow'd    his  Being  from  no  other' 
can  never  qeaie  to  be;  for  what  is  able  to  deflroy  hh' Ex- 
iff  em? r  And  4.  The  Immutability  of  God,   is  alfo    n°;nined 
by  the  aforefaid  Words,  I  AM,  THAT  I   AM.    1  flmll 
-    be  what  I  am;  I  mail  be,  what  I  mail  be,   or  I  am   what 
I  mail  be.    God  is   the  Jatne  Veflerday  to  Das  and  fir  ever. 
In  difcourfing  upon  this  Subject,  I  mall   firit  fpeak  of  the 
Names  of  God,         And,. 

II 


General  Confideratiom  refpe cling  the  Names  of  God.       169 

II.  Of  the  particular  Attributes,  which  are  fignified  by  that 
Name  aflumedby  the  Almighty  in  our  Text.     And, 

1 .  I  am  to  confider  the  Names  of  God.  It  is  by  the 
Names  and  Attributes  of  God,  that  we  come  to  an  imper- 
feci:  Knowledge  of  his  EfTence  or  Being,,  indeed  the  Delign 
of  Namesr  is  to  give  us  ibme  Idea  of  the  Things  they  are 
impos'd  upon,  they  declare  their  Natures  and  peculiar  Pro- 
perty's, whereby  they  differ  from  others,  which  may  be 
more  juftly  apply'd  to  the  Names  of  God  than  to  any  o- 
ther,  becaufe  they  have  been  devis'd  not  by  ignorant  Crea- 
tures, but  by  an  infinitely  wife  God,  who  only  knows 
himfelf  perfectly. 

It  is  true,  the  Ejjhice  of  God  being  incomprehenfble,  can- 
not be  fully  repreiented  by  any  Name,  and  hence  is  Solo- 
mons Query,  Prov.  xxx.  4.  What  is  his  Name,  and  ivhat  is 
his  Sons  Name  if  thou  canji  tell  £ 

And  inafmuch  as  God  is  a  moft  lingular  Being,  by  his 
Nature  moil  diflincl;  from  all  others ;  therefore  he  needs 
not  an  appelative  Name,  whereby  Species  in  the  fame  Kind 
are  difringuifhed ;  or  a  Proper  Name,  by  which  individuals 
of  the  fame  Species  are  diff  inguifhed.  Neverthelefs  in  Love 
and  Condefcention  to  our  Weaknefs,  he  is  pleas'd  to  afcribe 
Names  to  himielf,  that  io  we  may  be  the  better  enabled 
to  diftinguim  him  from  Creatures  and  falfe  Gods,  and,  attain 
clearer  Notions  of  his  Being  and  Perfections- 

Now  the  Name  of  God  in  Scripture,  Sometimes  fTgttifirs 
i..  Himfelf,  (Pf  v.  1 1.)  2.  fometimes  all  that  refpects  Godv 
e.  g.  his  Attributes,  (Ex.  xv.  3.)  his  Commands,  (JDeut.  xviiL 
19.)  his  JVorf]jip,(AtJ.xxi.  13.) f  yea  CHRIST  himfelf,  who- 
does  not  only  carry  the  Name  of  God  in  himr  but  brings  us 
to  the  Knowledge  of  God  the  Father,  (Ex.  xxiii.  19.  John  v, 
24.)  but  3.  It  more  properly  denotes  thofe  Words,,  by 
which  the  EfTence  of  God,  orfomething  like  it  is  reprefented., 

Farther 


1 1  o    Different  Acceptations  &  Diftin&ions  of  God's  Names. 

Farther  the  Names  of  God,  are  either  EJfential  or  PerfonaL 
The  EfTential  are  fuch  as  thefe,  JehovaL\  Theos :  The  per- 
gonal Elohim,  Father,  Son,  Spirit..  Again  the  eflential  Names 
of  God  are  either  proper  or  figurative  j,  the  latter  are  afcrib'd 
to  God,  either  metonimically,  thus  he  is  faid  to  be  our  Help, 
Light,  Strength,  or  metaphorically,  when  he  is  call'd  our 
Sun  and  Shields 

The  only  proper  and  incommunicable  Name  of  God  is, 
Jehovah,  by  this  he  will  be  known  to  all  Generations,  and 
the  Glory  of  this,  he  will  not  give  to  any  Creature,  the  Mean- 
ing of  which  has  been  before  explain'd,  in  fpeaking  upon  the 
Words  I  AM. 

The  Name  Elohim  is  plural,  from  which  fome  argue  a 
Trinity  of  Perionsin  the  Godhead.  "  Seme  think  it  is  compomid- 
"  ed  of  Words,  that  fignify  Strong,  and  has  /wore  becaufe  God 
"  havingmade  Men  by  his  Strength,  binds  them  to  bi&Wbrjhif> 
"  as  it  were  by  an  Oath" 

The  moft  ufual  Name  of  God,  in  the  New  Teftament  is 
Theos,  which  is  (aid  to.  refer  to  Elohim  "  in  the  Oldy  and  to  ex- 
"  prefs  its  Meaning"  This  Word  is  deriv'd  of  Verbs, 
which  fignify  to  behold  and  difpofe,  becaufe  God  beholds  and 
difpofes  of  all  Things  according  to  his  own   good  Pleafure. 

Here  it  may  be  obferv'd,  that  all  the  Names  of  God, 
befides  Jehovah,  tho'  in  ftridt  propriety^  they  belong  to-  the 
Almighty  only,  yet  improperly,  and  by  way  of  Analogy  or 
Refemblance,  they  are  afcrib'd  ta  Creatures. 

What  has  been  faid  upon  this  Head  may  excite  us  to  be- 
ware of  prophaning  the  Names  of  God  either  in  our  Hearts 
by  Ignorance,  or  E'.rgetfulnefs,  or  by  our  Lips  by  a  rafh  and 
irreverent  ufe  of  them,  or  by  our  Lives  thro'  impiety.  The 
great  God,  has  faid,  that  he  will  not  hold  them  guilt lefs  that 
take  his  Name  in  vain  !  Thofe  that  name  the  Name  of  God, 
ought  to  depart  from  all  Iniquity,. 

On, 


'The  general  Nature  and  Kinds  of  Gods  Attributes.       tit 

On  the  contrary,   we  fhould  declare  and  profefs  God's 

Name  call   upon  it,  fear  and  reverence  it,   and  confide  in  it. 

Acls  ix.  14.  2  Tim.  ii.  19.  Joel  ii.  32.  Pro.  xviii.    10.  The 

Name  of  the  Lord  is  a  Jlrong  Tower,  the  Righteous  run  to  it 

.and  are  fafe  ! 

But  I  proceed  to  the  2d,  general  Head,  which  was  to  diA 
courfe,  upon  thofe  particular  Attributes  of  God,  which  are 
fignify'd  by  the  Name  I  AM  or  Jehovah.  Here  more  general- 
ly it  may  be  obferv'd,  that  the  Attributes  of  God  are  fo 
call'd,  becaufe  we  afcribe  them  to  him  !  They  are  the  efjen- 
tial  Property's  of  God,  by  which  we  attain  fo  me  Knowledge  of 
his  Being :  or  in  other  Words,  they  are  that  one  infinite 
Perfection  of  God,  which  thro'  the  Weaknefs  and  Finitenefs  of 
our  Under/landings ,  we  conceive  by  various  Acls,  as  %it  were 
by  Parts,  juft  as  when  we  would  fee  the  whole  Ho- 
rizon, which  is  but  one,  we  ufe  various  Acts  of  feeing, 
looking  to  the  Eaft,  Weft,  North,  South,  until  we  fee  the 
whole !  All  the  divine  Attributes  are  in  God,  but  one  pure 
and  fitnple  Act.  It  is  impofiible  that  that  Being,  who  is  ab- 
folutely  the  firft,  mould  be  compos'd  of  different  Things 
for  this  would  fuppofe  a  Compofer  prior  to  the  Firft,  which 
is  impoftible  !  Neither  can  an  infinite  Being  confift  of  different 
Things :  For  thefe  Things  muft  be  either  infinite  or  finite. 
Many  infinites  imply  a  Contradiction,  neither  can  many 
finite  Caufes  produce  an  infinite  Effect :  Neither  can  an  im- 
mutable and  incorruptible  Being  confift  of  different  Things, 
for  where  one  Thing  is  compounded  with  another  it  may 
be  feparated  from  it,  and  thus  Change  and  Corruption  would 
enfue ! 

Some  Divines  do  diftinguifh  the  Attributes  of  God,  into 
thofe  that  are  communicable  &  incommunicable,  the  communica- 
ble Attributes  of 'God  are  fuch  as  we  find fome  Shadow  of  in 
intelligent  Beings  -,  of  this   Kind,  are  his  Holinefs,  fufiice^ 

Goodnejs9 


112 


Explanatory  Confideratkm 


Goodnefs,  Truth.  We  find  fomething  like  thefe  in  Creatures, 
tho'  with  vaft  Difproportion !  in  God  they  are  infinitely,  but 
in  Creatures  in  a  limited  and  finite  Manner. 

But  the  incommunicable  Attributes  of  God,  are  fuch  -as  we 
find  no  Shadow  of  in  Creatures.  Of  this  Kind  are  his  hide- 
pendency,  Eternity,  Immutability  and  Jncomprehenfibility. 
Thefe  fhew  how  infinitely  diftant  God  is  from  all  Crea- 
tures in  refpect  of  Dignity  and  Excellency,  and  how  he  is 
oppos'd  to  every  Imperfection  in  them. 

Now  to  afiiil  our  Conception  of  the  divine  Attributes, 
thefe   Things  following  may  be  obferv'd. 

i.  That  feeing  all  the  Attributes  of  God  conftitute  but 
one  fimple  Act,  as  has  been  before  obferv'd,  therefore  no 
Degrees  of  Inequality  are  to  be  admitted  among  them  in- 
wardly, and  on  God's  Part,  all  and  lingular  ot  them  import 
infinite  Perfection,  which  admits  not  of  more  or  lets,  not- 
withflanding  it  may  be,  that  outwardly  one  Attribute  may 
extend  itfelf  to  more  Objects  than  another,  in  which  Senfe 
the  Underftanding  may  be  faid  to  be  greater  than  the  Will. 
Or  it  may  act  with  more  Intenfenefs  upon  one  Object  than 
another,  in  which  Senfe  God  loves  the  Elect  more  than  the 
Reprobate.         And, 

2.  Much  lefs  can  any  Contrariety  be  admitted  among 
them,  if  any  fuch  Thing  feems  to  appear  between  Mercy 
and  vindicative  Juftice,  this  is  altogether  in  the  Object, 
about  which  the  uniform  Perfection  of  God,  becaufe  of  its 
own  Infinity,  is  occupied  various  Ways,  or  it  is  to  be  afcrib'd 
to  our  different  Ways  of  conceiving  of  the  divine  Perfecti- 
on.     And, 

*.  When  we  think  upon  the  Divine  Attributes  we  muil 
remove  far  from  them,  all  that  Imperfection,  which  cleave^ 
to  fuch  like  Properties  in  Creatures,  and  conceive  that  the 
remaining  Perfection  is  attended  with  the  higheft  Eminence 
ip  ( iod.  4. 


The  general  Theory  of  the  Divine  Attributes  improved.   113 

4.  All  the  divine  Attributes  do  truly  belong  to  God,  he 
is  not  only  in  refpect  of  our  Thought,  but  in  Regard  of  the 
Condition  of  his  own  Nature,  wife,  good,  juft.  And  they 
belong  to  him  not  in  the  concrete  only  as  they  do  to 
Creatures,  but  in  the  AbftrafH.  He  is  not  only  wi(ey 
jiift,  good,  but  Wifdom,  Jiifticey  Goodnejs.  In  Creatures 
they  are  fecondarily,  by  way  of  Quality  iuperaded  to 
their  Being,  but  in  him  they  are  primarily  without  De- 
rivation, and  therefore  his  very  Being  it  fclf.  But  here, 
before  I  proceed  to  a  more  particular  Coniideration  of  the 
divine  Attributes,  I  fhall  offer  a  Word  of  Improvement, 
from   what  has  been  laid. 

Methinks  the  general  Theory  of  divine  Perfections 
ferves  to  ft-rengthen  our  Faith  exceedingly,  in  refped  of  the 
Trinity :  Seeing  that  the  incommunicable  Attributes  of 
God  which  coinceede  with  the  divine  Effence,  are  not  only 
afcrib'd  to  the  Father,  but  to  the  Son  and  Holy  Spirit. 

And  with  what   Firmnefs  and  Freedom  may  we  truft  in 
God,  and  approach  to  his  Throne  of  Grace  ieeing  there  is- 
iuch  a  Concourfe  of  Perfections  in  him,,  viz.  of  Wifdom, 
Power,  Goodnefs,  &c.  of  which  every  one  is  infinite,  eternal, 
and  immutable! 

What  powerful  Incitements  do  the  -divine  Attributes 
Minifter  to  ourPraife,  Reverence,  and  Obedience,  of  and  to 
the  Sacred  Trinity  ?  And  how  happy  is  that  People  who 
have  fuch  a  great  and  glorious  God  for  their  Portion  and 
Inheritance  ?  Well  might  the  Pfalmiji  hyyBle/fed  is  that  Peo- 
ple wl hofe  God  is  the  Lord,  PJal.  xxxiii.  12.  When  God  is 
curs  then  all  his  Attributes  are  ours,  and  engaged  to  pro- 
mote our  Benefit  (Rom.  viii.  31.)  And  his  immutability  ai- 
furesus,  that  he  will  remain  Ours  to  all  Eternity,  {Mai.  iii.  6.) 
His  Truth  is  inviolable,  and  therefore  we  may  with  uefhak- 
en  Confidence,   reft  on  his  Promifes,   which  cannot  f  i  I 

P  HI; 


j  1 4.  God's  Inccmprehenfibility  prov'd. 

His  Love  and  Goodnei's  may  calm  us  in  all  Adverfity,  be- 
caufe  they  will  caufe  it  to  iffue  in  our  Benefit.  His  Wifdom 
and  Power  enable  him  to  do  for  us  all  that  we  need:  and 
his  Mercy  inclines  him  to  forgive  our  Sins,  and  to  exert  the 
other  Attributes   of  his  Nature  in  our  Behalf. 

But  I  proceed  to  a  more  particular  Connderation,  ofthefe 
Attribute?  of  God  which  are  fignified  by  the  Name  I  AM, 
the  rlrii  of  which  is  his  Incomprehenfibilify. 

The  Erlcnce  of  God  as  it  is  in    itfelf,  is  inaccefiible  to  our 
Understandings.     The  Israelites  enquire  of  Mofes%  and  Mo* 
fes  of  God,  Concerning  aName  which  might  reprelent  his  Eft 
fence,  and   while  the  Almighty  anfwers,   I  AM  THAT  I 
AM,  reproving  the  Folly  of  the  Qiieflion,  what  does  it  fig- 
nify,  but  that  his  EiTcnce  is  incomprehenfible,   and  therefore 
inexprefiible !  The    fame  Thing  which  Zopbar  teaches  his 
Friend,   in  plainer  Terms.  Job.  xi.  7,    8,   9.  Cdnfl  then  by 
fc arching  find  out  Gcd?  Canji  then  find  cut  the  Almighty  unto 
Perfection  f   It  is  as  high  as    Heaven,   what  canji  thou   do  ? 
Deeper  than  Hell,  what  canji  then  know  f  The  Mcafure  there- 
of is  longer  than  the  Earth,  and  broader  than  the  Seal  And 
hence    he  is    faid  to  dwell  in  Light  inaccefjiile,  which   no 
Mortal  Eye  hath  feen  nor  can  fee.   1  lim.  vi.  16.  neither  with 
the  Eyes  of  the  Body,  or  of  the  Mind  ;  and  hence  he  is  cali'd 
the   invifible  Gcd,    1    Tim.  i.  17.    Therefore  the  Almighty 
deny'd  to  Mofes  a  Sight  of  his  Face,  while  in  the  mean  Time 
he  fhew'd  him  his  back  Parts.     By  all  our  Contemplations 
-  we  rather  know  what  the  Effence  of  God  is  not  than  what 
it  is.     Now  the  Reafons  of  the  Point  under  our  prefent  Con- 
fideration,  arethefe  following,  viz.   1.   The  Being  of  God  is 
infinite  and  therefore  cannot  be  comprehended  by  a   finite 
Mind.    2.   The   Divine   Effence  is  a   moft  pure  and  Ample 
Acl,  void  of  all  Compofition,   and   therefore  cannot  be  po- 
sitively conceiv'd  of;  and  hence  the   Apoftie  calls  Jehnvah, 

not 


God's  Incomprchoifibility  prcv'd.  115 

not  a  SubAance  Aiming  in  the  Concrete,  but  Light  in  the 
AbAract ;  and  therefore  he  is  not,  nor  cannot  be  ihcn.  3. 
The  Being  of  God  is  moft  Amply  one,  by  which  it  is  fo 
different  from  all  Creatures,  that  it  agrees  with  them  in  no- 
thing :  and  therefore  no  Idea  of  the  divine  Effence  can  be 
borrow'd  from  them.  And  how  then  can  a  proper  Defini- 
tion thereof  be  formed  by  us. 

But  it  may  be  objected  againA  what  has  been  faid  under 
this  Head,  that  the  Scriptures  informs  us,  that  God  has  been 
feen  by  many  of  the  Saints,  particularly  by  Abraham,  Ifaac, 
and  Jacob,  Mofes,  Ifqiah,  and  others,  Job  was  perfuaded 
that  with  the  fame  Eyes  he  Jhouldfee  God,  and  the  ApoAle 
Paul  informs  us,  1  Cor.  xiii.  12.  that  here  we  fee  darkly,  but 
then,  meaning  in  Heaven,  wejhallfee  Face  to  Face.  The  a- 
forefaid  Places  are  to  be  underAood  either  of  a  fymbolical 
Vilion,  not  of  the  Effence,  but  of  the  Operations  of  God, 
under  certain  Signs,  or  of  the  more 'perfect  Knowledge  or 
God,  which  will  be  attain'd  in  the  Paradife  of  God  ;  which 
in  its  Perfection  Aiall  imitate  Sight  or  Knowledge  by  it,  yea 
exceed  it ;  but  they  do  not  infer  the  Yifion  of  his  EfTence. 

But  that  the  Meaning  of  what  has  been  offer'd,  may  be 
the  better  underAood  ;  it  is  to  be  obferved  that  our  Difcourfe 
is  not  concerning  God,  but  the  ErTence  of  God  as  it  is  con- 
ceiv'd  dilfinct  from  his  Attributes,  or  as  it  is  conceived,  as 
fomething  iubAracted  or  as  the  ArA  Being,  which  the  At- 
tributes perfect.  And  2.  our  Difcourfe  is  not  concerning  the 
Effence  of  God  that  it  is,  for  that  is  many  Ways  evident  ; 
but  what  it  is  in  itfelf,  and  not  in  the  Attributes.  This  our 
Minds  can  have  no  apprehenAve  or  comprehenAve  Know- 
ledge of,  for  the  Reafons  before  mentioned.  And  indeed 
in  this  Refpedt  we  cannot  know  the  Effence  of  Angels,  or  of 
our  own  Souls  I 

P  a  Is 


1 1.6  God's   Incomprehcnfibility  improved. 

Is  the  Divine  EfTsnce  incomprehensible,  then  i.  this 
mould  reprefs  carnal  Curiofity  which  appears  in  Enquiries 
about  Things  too  high  for  us,  and  inaccefUble  to  us,  and  a- 
bout  Things  we  need  not  to  know  for  Orientations  lake,  or 
fome  other  mean  End,  or  in  bold  Sayings  about  what  we 
underfland  not  j  as  for  Example,  when  Perlbns  fay  that  the 
Divine  Eflen'ce  is  but  a  Thought  as  the  Cartefians,  fuch  Arc 
wife  above  what  is  written,  i.  This  vain  Curiofity  is  for- 
bidden by  God  himfelf,  Ex.  iii.  4,  5.  God  caWd  unto  Mo- 
fes  andfaid,  draw  not  nigh  hither.  Ex.  xix.  21.  And  the  Lord 
Jaid  unto  Moles  go  down  charge  the  People,  left  they  break  thro* 
unto  the  Lord  to  gaze,  and  many  of  them  per  if.  2.  It  is  a 
Piece  of  foolifh  Pride  to  pretend  to  grafp  Infinity.  3.  For 
looking  into  the  Ark,  Fifty  Thoufand  and  Three/core  and 
Ten  Men  of  the  Bethfliemites  were  fain  1   Sam.  vi.  19. 

2.  We  mould  be  excited  to  labour  to  be  mode  ft,  while  we 
think  or  fpeak  about  the  Being  or  Ertentials  of  God,  this 
Modefly  mould  be  expreffed  in  the  following  Particulars,  1. 
Before  we  meditate  on  thofe  Things,  we  fhould  implore  the 
divine  Direction  and  Illumination,  according  to  David's 
Example,  Pf.  cxix.  18.  Open  thou  mine  Eyes,  that  I  may 
behold  wondrous  Things  out  of  thy  Law.  2.  We  mould  be 
poflefs'd  with  pious  Fear  and  Solicitude  while  we  are  oc- 
cupy'd  about  fuch  Things,  in  Imitation  otAbram,  who  fpoke 
to  God  with  the  deepefl  Pveverence,  (Gen.  xxxi.  3.)  Neither 
mould  we  fpeak,  without  confulting  the  divine  Oracles,  in 
Imitation  of  Mofcs  in  our  Text,  they  fall  fay  unto  me,  \ 
is  his  Name,  and  what  fall  I  fay  unto  them?  In  Imitation 
of  Agure  (Prov.  xxx.  2,  ^.)  We  mould  confefs,  that  wc 
are  more  brutifh  than  any  Men,  and  have  not  attain'd  the 
Knowledge  of  the  Ploly  !  After  the  Example  of  the  Angels 
we  mould  as  it  were  cover  our  Faces  j  this  Modefly  God 
himfelf  requires,  Levit.  x.   7.  I  will  be fancTifed  in  them, 

that 


God's  Inco??jprehenfbility  improved.  ny 

that  come  nigh  me.  And  indeed  the  Nature  of  the  Thing  de- 
mands it,  that  a  poor  Worm  while  he  is  occupy'd  about 
God  and  divine  Things,  mould  fludy  Modefty.  If  Mofes 
out  of  Reverence  to  the  Place  whereon  he  Hood,  becaufe  it 
was  holy  mull  pull  off  his  Shoes !  How  much  more  than  mould 
we  expreis  Reverence  for  God  himfelf  with  whom  we  have  to 
do.  And  indeed  the  Judgments  of  God  that  have  been 
inflicled  upon  thole  who  have  treated  divine  Things  with 
Irreverence,  mould  excite  us  to  Modefty.  But  who  were 
thefe  ?  I  anfwer,  Korah,  Dathan  and  Abiram  were  fwallow- 
ed  up  by  the  Earth  alive,  Num.  xvi.  31,  32.  Uzzah  wasjlruck 
dead,  for  touching  the  Ark  2  Sam.  vi.  7.  many  of  the  Beth- 
fhemites  were  fain  for  looking  into  it.  1  Sam.  vi.  19.  And 
King  Uzziah  was  J  mitten  with  Leprofe,jor  medling  with  the 
Pr  lefts  Office,  in  offering  Sacrifice.  2  Chron.  xxvi.  16.  20. 
It  may  be  fome  help  to  our  exercifing  the  aforelaid  divine 
Vertue,  if  we  compare  the  Majefly  of  God  with  our  Vile- 
nefs,  and  ferioufly  confider  the  Infinite  difrance  of  God  and 
divine  Things,  from  Our  weak  Underitandings  !  As  alfo  how 
eafy  and  dangerous  it  is  for  us  to  miftake  in  Matters  of 
lb  great  Moment  ?  fob  xlii.  7.  And  it  was  fo  that  after  the 
Lord  had  fpokcn  thefe  Words  unto  Job,  the  Lord  jaid  unto  E- 
liphaz  the  Temanite,  my  Wrath  is  kindled  againft  thee,  and  a- 
gainft  thy  two  Friends,  for  ye  have  not  fpoken  of  me  the  Hhing 
that  is  right,  as  my  Servant  Job  hath. 

But  I  proceed  to  confider  the  2.  Attribute  of  God,  which 
is  fignified  by  the  Words  I  AM,  viz.  his  Self-Exiftence  or 
Independancy.  The  Almighty  by  thole  Words,  informs 
Mofes  that  he  was  abfolutely  in  and  of  himfelf,  not  poftive- 
ly,  as  tho'  he  had  produced  himfelf,  but  negatively,  be- 
caufe his  Being  and  Perfections  were  deriv'd  of  no  other ; 
or  in  other  Words,  the  Almighty  by  the  aforefaid  ExprefTion 
declares  himfelf,  to  be  abfolutely  the  firil  Being,  and  intire- 

lv 


ii8  The  Self-Exijlence  of  God  proved. 

Jy  independent  of  any  other  prior  Caufe,  either  Efficient  by 
whom  he  mould  be  ;  or  material  of  whom  he  mould  be,  or 
for?nal  by  whom  he  mould  be,  what  he  is ;  or final  to  whom 
as  an  End  he  mould  be  directed.  All  Creatures  live  and 
move,  and  have  their  Beings  in  and  from  God,  but  it  is  his 
peculiar  Glory,  to  derive  his  Being  from  none. 

From  the  Firftnefs,  Afeity,  Self-Exigence,  and  Independ- 
ance  of  the  Divine  EiTence  or  Being,  naturally  and  necef- 
ilarily  follows,   the  Independance  of  ail  his  Attributes  e.g. 

1 .  His  Goodnefs  is  independent,  he  vouchsafes  Benefits  up- 
on whom,  and  when  he  pleafes,  his  nicer  Sovereignty  alone 
determines  not  only  the  Objects  and  Time  of  conferring  his 
Kindneffes,  but  alio  the  KindxMeafure  &  Duration  of  them. 
He  hath  Mercy  upon  whom  he  will  have  Mercy,  nothing  with- 
out himfelf  can  influence,  fir  lefs  con  (train  him:  For  this 
would  argue   Imperfection  and  Dependance. 

2.  His  Holinefs  is  independent,  he  hates  Sin,  not  for 
any  Reafons  without  himfelf,  but  becaufe  of  the  eternal  Con- 
trariety of  his  Nature  thereto. 

3.  His  Power  is  likewife  independent,  as  he  has  derived 
it  from  none,  io  he  depends  upon  none  in  the  Exerciie  there- 
of. And  therefore  cannot  be  control'd  by  Creatures  in  Ins 
providential  Proceedings.  lie  does  what  he  plcafcs  in  the  Ar- 
mies of  Heaven,  and  among  the  Inhabitants  of  the  Earth,  and 
who  can  flay  his  Hand,  or  fay  to  him  what  doe/i  then  ? 

4.  The  Wifdom  of  God  is  independent,  his  Wifdom  is 
not  in  him,  as  a  Quality  added  to  his  Being,  as  it  is  in 
Creatines,  but  it  is  himfelf,  he  receives  not  his  Ideas  from 
Objects  without  himfelf,  as  Creatures  do,  in  which  refpect. 
they  are  dependant  on  them;  but  the  Knowledge  of  God 
was  infinite ,  before  any  Creature  had  a  Being.  Hence  the 
Royal  Prophet  enquires  with  Beauty  and  Emphafis?  Who 
hath  directed  tie  Spirit  cj  the  Lord,  with  whom  took  he  Ccun- 

tily 


TheSelf-ExifienceofGodprcv'd.  H9 

cil,  and  iph&  injlr  acted  him     in   the    Path    of  Judgment? 
Ifa.  xl.   13,  14. 

The  Scriptures  give  Teftimony  to  the  Self-Exiftence  and 
Independency  of  God,  Rev,  i.  8.  lam  the  Alpha  &  Omega,  the 
Beginning  and  the  Ending  faith  the  Lord,  which  is,  and  which 
was,  and  which  is  to  ccme,  the   Almighty.     The  fame  is  re- 
peated in    the  Book  of  the  Revelations  frequently.     And 
Reafon  alfo  confirms  the  aforefaid  Truth.    Seeing  it  is  abfurd 
to  fuppofe,   that  any  Thing  mould   be  the  Cauie    of  itfelf, 
for  then  it  mull  be  and  not  be  at  the  fame  Time ;  and  fee- 
ing that  an   infinite   SuccefTion  of  Caufes  is  impomble,  for 
then  the  next  Caufe  which  produceth  tHe  Effect,  would  not 
fubfift,  becaule   there  is  no  End  to  Infinity :  There  mud  of 
necefhty  be  fome  firft  felf-exifting  Being,  which  we  call  God. 
Now  from  this  Firftnefs  or  Self-Exiftence  of  God  ;  proceed 
his  Unity,  Immutability,  Infinity    and  Simplicity.     And    1. 
his  Unity.   What  is  abfoiutely  the  firft  Being,  muft  needs  be 
one  j  for  if  more  fuch  be  imagin'd,  neither  will  be  abfoiutely 
the  firft,  becaufeit  does  not  preceed  the  other.  2.    Immuta- 
bility ;  If  he  is  changed,  he  is  changed  by  another,  and  that 
other  muft  be  before  him,  but  what  can  be  before  him  that  is 
abfoiutely  the  Firft  ?   3 .    His  Infinity \  Whatfoever  is  limitted, 
is  limitted  by  another,  for  nothing  can  limit  itfelf,  and  its  own 
Perfection,  &  that  other  muft  be  before  it,  but  what  can  be  be- 
fore him  who  is  abfoiutely  the  firft  ?  4.  His  Simplicity.  What- 
foever is  compos'd,  is  compos'd  by  one  prior  to  itfelf;  but 
what  can  be  before  the  Firft  ?  Again  the  Independance  of  God, 
appears  evidently  from  his  producing  all  Things  by  his  Pow- 
er.    Such  Things  as  he  has  made  muft  needs  depend  upon 
his  Fewer  and  Pleafure  for  their  Being  and  Support,  now 
if  they  depend  on  him,  how  can  it  be  that  he  mould  de- 
pend on  them  ?  To  fuppofe  the  Gaufe    and  Effect  to   be 
mutually   dependant  on   each     other,     is    to  fuppofe  they 
are  mutually  deriv'd  from  each  other,  which  is   impoffible ! 

Once 


I  20 


The  Sclf-Exiftence  of  God  improvd. 


Once  more,  if  God  be  infinitely  above  the  nobleft  Crea- 
tures, then  he  cannot  depend  on  them,  for  dcpendance 
argues  inferiority.  Now  that  God  is  above  all  created 
Beings,  is  mod  manifeft.  The  Nations  are  but  as  the  Drop 
of  a  Bucket,  as  the  j ma II  Dufl  of  the  Balance,  yea  as  no- 
thing and  lefi  then  nothing  and  Vanity,  as- the  Royal  Pro- 
phet obferves,  with  noble  Pomp  of  Diction-.  Is  God  in- 
dependent, then  1  ft.  Hence  we  may  learn  the  Sin  and 
Folly  of  aicribing  this  divine   Attribute  to  dependant   Crea- 


tures !  On  the   Contrary  let  us  conclude  that  all  our   $r>nn 
are    in  God,  from   him  all  our   Bleffings  flow  ;    he  is    tl 


the 


only  Source  of  our  Happinefs,  the  Foundation  of  our  Hope, 
the   Author  and   finifher  of  our    Faith.  And 

2dly.  Our  inability  to  lay  the  Almighty  under  any  Obli- 
gation by  our  Services,  feeing  he  is  independent,  and  fo: 
compleatly  Happy  in  himfelf,  who  hathfirft  pven  to  lim, 
fayeth  the  Apoftle  Paul  and  it  fall  be  recompenfed  to  hint 
again  !  for  of  him  and  thro'  him  and  to  him  are  all  Tilings. 
Our  Goodnefs  extends  not  to  him,  fays  the  Pfalmij}, 
can  a  Man  be  profitable  unto  God,  faith  Eliphaz,  as  he  that 
is  Wife  may  be  profitable  to  himfelf,  or  is  it  any  gain  to 
him  that  thou  makeft  thy  Ways  perfect  ?  J'cbxxu.  23. 

3dly,  We  may  hence  learn  the  Sinfullnefs  and  Dan  r 
of  oppofing  God's  Sovereignty,  cither  ift.  Openly  by  wifl  - 
i'ng  itaboliih'd,  (Pfal  14.  r,  arid  10,  4.)' Or  2%  inter- 
pretatively,  when  Men  in  the  Bufinefs  of  Prccleftination, 
believe  that  the  Grace  of  Gad  is  fufpended  upon  forefeen 
Faith  and  Good  Works.  Such  Peribns  do  deprive  God 
of  his  abfolute  Sovereignty,  and  afcribe  an  Independance 
to  the  Creatures  Will ;  and  thus  they  jumble  Heaven  and 
Earth  together.  Or  3UIV  practically  in  the  following  Inftan- 
ces,  ift.  When  Peribns  limit  God,  Pja,  lxxviii  41.  Pre- 
ferring to  him  the  Time,  Manner,  and  Means,  of  Delive- 
rance 


The   divine   Independency  improved.  121 

ranee,  or  in  a  greater  or  lerTer  Degree  diflrufc  his  Word 
and  Power.  Numb.  xi.  21,  23.  And  2dly,  When  Perfons 
by  Diiobedience  difpute  the  divine  Dominion,  and  ftruggie 
with  him  for  Independency,  after  the  example  of  Pha- 
roh,  (Exo.  v.  2.)  and  other  ungodly  Perfons.  {Job.  xxi.  14.)' 
And  3-dly,  when  Men  will  not  acquiefs  in  the  Decrees  and 
Providences  of  God, .  but  murmur  againil  him,  {Rom.  ix. 
20.)  All  thofe  Sorts  of  Perfons,  I  have  now  mention'd 
do  endeavour  tho'  in  different  Degrees  and  Modes,  to  dc- 
i'lroy  the  Eifence  of  God,  which  coniifes  in  abfolute  Inde- 
pendance,  and  therefore  are  Atheifls,  or  at  leaft  partake  in 
an  awful  degree  of  Atheifm.  All  Mich  mail  find  God  to  be 
fuch,  as  they  would  not  have  him  to  be,  except  they  re- 
pent he  mall  be  to  them  a  fevere  Judge,  a  conlurning  Fire, 
as  a  Bear  bereav'd  of  her  Whelps,  They  mall  "find  him  to- 
be  fuch  as  Pharoh,  the  Ameiftof  old,  found  him.  Jer.  16... 
ult.  Therefore,  bebo/d,  I  will  this  once  caufe  them  to  knew, 
I  will  caufe  them  to  know  mine  Hand  and  my  might,  and  they 
jl: all  know  that   my  Name    is  the  Lord,  But, 

Athly,  From  hence  we  may  learn  the  comfortable  State 
of  thofe  who  have  a  covenant  Jntereft  in  God.  Amidftali 
the  Difficulties  of  this  Prefent  Lifer  do  they  want  the 
Goods  of  Fortune,  Honour,  Wealth,  Relations  ?  Are  they  co- 
ver'd  with  Reproach,  and  counted  the  oifcourings  of  the 
World?  Do  they  want  the  neceflary  liipports  of  Life,  and 
are  their  dear  Relations  Dead  ?  Do  they  want  the  Goods  of 
the  Body,  Health,  Peace,  Liberty  ?  Are  are  plaug'd  with  E- 
nemies,  Perfecutors,  and  tafk  Mailers  ?  Do  they  want  the 
Goods  of  the  Mind,  viz.  neceflary  Wifdom,  fpiritual  Light, 
and  Comfort  ?  And  do  their  Enemies  fometimes  lead  them 
Captive  ?  What  can  in  fuch  Cafes  and  in  ail  others  of  the 
like  Nature,  more  effeciiially  fupport  and  comfort  us,  then 
to    think,     ill,    That    God   is.   By    winch  Argument  the 

Q  J  Almightjf 


122  The  divine    Independence    improved ' 

Almighty  comforted  the  Ifraelites  in  our  Text.  And  Afaph 
himfelf^  Pja.  lxxiii.  25. 26.  TVho?n  have  I  in  Heaven  but 
hce  ?  a?id  there  is  none  upon  Earth  that  I  dejire  befidcs  thee. 
My  FIcfi  and  my  Heart  faiieth  :  But  God  is  the  Strength 
of  my  Heart   and  my   Portion  for  ever. 

And  adly,  That  God  is  eminently  all  being,  he  is  omni- 
cient  and  perfectly  knows  our  wants,  he  is  omnipotent,  and 
can  eafily  fupply  them,  in  his  Hand  is  Power  and  Might. 
He  is  infinitely  Gracious  and  Merciful,  and  fo  will  not  finally 
forfake  his  poor  People,  but  is  inclined  to  relieve  them. 
He  is  Ali-futficient,  porTefiing  every  Thing  that  lerves  to 
fupply  his  Peoples  Necefiitys,  and  remove  their  Miferies  ! 
He  is  a  Su?z  and  Shield,  a  hiding  Place  from  the  Windy   &c. 

And  3 clly.  That  God  is  not  only  to  himfelf,  but  to  us  All 
in  All,  the  Author  of  our  Beings  and  Fountain  of  every  of 
our  Blefiings ! 

4thly.  That  he  is  a  SeJf-Exi fling,  and  by  confequence  an 
Independent  and  Eternal  God  !  whole  Help  does  not  depend 
on  Creatures  or  Inftraments,  and  whole  Love  will  never 
change  in  any  vicifitude  of  Circumftance,  or  SuccefTion  of 
Duration.  I  AM  THAT  I  AM,  I  (hall  be  THAT  I 
AM.  From  the  afore faid  Confiderations  fpring  fweet  Sup- 
port and  Solace  in  every  immergent,  in  cafe  we  do  but  clofe 
heartily  with  God  in  Covenant,  by  which  he  may  be- 
come ou  r  G  o  d .   "jcr.  xxx i .  33. 

But  in  the  lafb  Place.  By  what  has  been  before  obferv'd, 
we  mould  be  exhorted  to  perform  the  following  Duties 
lit,  We  mould  put  our  Truft  in  God,  and  him  alone, 
feeing  that  he  is  that  one  I  AM,  by  his  Efience,  who  by 
his  fovereign  and  almighty  Beck,  can  command  Light  to 
fpring  out  of  Darknefs,  Order  out  of  Confufion,  and  call 
the  Things  that  are  not  as  tho'  they  were  !  Curfed  is  the 
Man  that  trujleth  in   Man  or  makeih  Flejh  his  Arm,  whofi 

Breath 


The   divine   Independency  improved*  I  2  j 

Breath  is  in  his  Nofrils,  who  is  crufhed  before  the  Moth, 
who  changcth  with  the  Wind,  and  is  lighter  than  Vanity  I 
The  great  I  AM  is  only  worthy  of  our  entire  Confidence,, 
his  Immenfity  and  Almightinejs  are  only  equal  to  our  valt 
Defires  :  His  Independent  Excellency  is  only  worthy  of  our 
Jupream  Love  -,  and  his  Eternity  is  only  parallel  to  our  inter- 
minable Duration.  He,  he,  will  never  fail  the  believing 
Expectation  of  his  People  !  2dly.  Let  us  deny  our  Wifdom, 
Will  and  Power,  and  lay  with  our  dear  Lord,  thy  Will  be 
done  and  not  mine  :  Being  always  mindful  that  God  only  is- 
independent  and 'the  fir ft  mover ofsH.  jdly.  Let  its  humble  cur- 
fives  before  the  great  I  AM,  whofe  Prerogative  it  is  alone 
to  be  abfolutely ;  in  Companion  of  whom  we  poor  de- 
pendent Worms  are  not,  are  nothing,  and  lefs  than  nothing, 
as  a  drop  of  the  Bucket  compared  with  the  vaji  Ocean,  and 
as  a  little  Duft  in  the  Balance  compared  with  the  whole  Globe 
of  the  Earth  !  4.  We  mould  receive  the  Word  of  God,  and 
Minifters  of  it,  with  due  Pveverence  and  Re/peel.  For  this 
End  MofeSy  in  our  Text,  was  furnimed  with  Credentials, 
go  to  the  People  of  Ifrael  and  tell  them,  that  I  AM  hath 
fent  me  unto  you.  Thole  that  defpife  thefaithful  Minifters 
of  Christ,  defpife  thro'  them  their  Mailer,  and  mult;  ex- 
pec!  to  meet  with  their  Reward  in  this  or  the  next  Life, 
except  they  Repent !  No  Employment  on  Earth  is  attended 
with  more  Difficulty,  and  yet  more  poorly  Rewarded  in  this 
Life,  than  the  Minilterial  Office  !  Many  think  their  Tongues- 
are  their  own,  and  that  they  may  fcourge  them  with  falfe 
Inveclives  as  they  lilt  j  and  many,  who  leem  to  make  Con- 
fcience  of  their  other  Debts,  think  they  are  at  Liberty  t® 
wrong  them  and  rob  them  of  their  promis'd  Maintahrace, 
and  act  accordingly.  But 

5thly,  and  finally.     Let  us  be  excited  to  glorify   God  on 
Account  of  his  Independency,  in  Heart,  Lip  and  Life.     Let 

Q^  2  us 


124  Tbe  divine  Independency   iinprcnSd. 

us  bow  before  the  Sovereign  God,  and  fubmit  ourfelves  to 
his  equitable  Government  and  unerring  Difpofals,  with  the 
greater!:  Readinefs  and  humbleft  Reverence  !  Let  us  extol 
Jeho-vah  the  abfolute  Lord  of  the  whole  Univerfe,  witn 
chearful  Acclamations,  inceffant  and  harmonious  Hofanna's 
on  the  Account  of  this  very  venerable  Jewel  of  his  Crown  I 
In  this  Way  we  may  expecl  to  be  owned  by  the  Independent 
Sovereign  of  Heaven  and  Earth  here,  and  accepted  by  him 
hereafter  at  the  grand  and  important  Advent  of  the  Son  of 
God, when  univeriai  Nature  difTolving  in  Agony  and  Con- 
fufion,    ihall  open  the  moil  amazing  and  tremendous  Scene  ] 


SERMON 


Divers  Acceptations  of  the  Word  Eternity.         125 


.    EXODUS,  iii.    14. 
And  God  find  unto  Mofes,  I  AM  THAT  I  AM :    And  he 
/'aid,  thus  ft  alt  thou  fay  unto  the  Children  of  Ifrael,  I  AM 
hath  fent  me  unto  you, 

IN  Difcourfing  on  this  Text  you  may  remember,  that  in 
the  preceeding  Sermon  alter  an  Explication  of  it  and 
more  general  Obfervations  upon  the  divine  Attributes, 
I  proceeded  to  ipeak  upon  two  particulars,  namely,  the 
Incomprehcnfibility  and  Independency  of  God,  which  I  appre- 
hended were  included  in  it.  And  moreover  made  mention 
of  two  others,  which  I  am  now  to  difcourfe  upon,  viz.  the 
Eternity  and  Immutability  of  God.  In  fpeaking  upon  the 
'Eternity  of  God,  I  mall  endeavour  to  explain,  confirm  and 
Improve  this  great  Truth.         And 

1  ft.  The  Word  Eternity  fometi'mes  fignifo,  a  long  fpace 
of  Time  that  hath  both  a  Beginning  and  End.  Thus  he 
that  ferv'd  to  the  Year  of  Jubilee,  is  faid  to  ferve  for  ever, 
Ex.  xxi.  6.  And  fo  the  Ceremonial  Laws  are  faid  to  be 
forever^  Num.  x.  8.  2dly.  Sometimes  it  fignihes  a  Dura* 
■tion,  which  has  a  Beginning  but  no  End.  Thus  it  is  with 
the  Angels  and  our  own  Souls.  And  ^dly.  Sometimes  it 
iignifles  a  Duration  without  Beginning  or  End,  which  is  ap- 
plicable to  God  only,  and  diftinguifhcd  from  the  other  Sig- 
nifications 


126  God's  Eternity  defer  lb' d. 

hifications  by   redoubling  of  the  Words  time,  forever  and 
ever,  from  everlafling  to  everlajling. 

Various  Delcriptions  are  given  by  different  Divines  of 
Eternity.  "  That  is  properly  Eternal  (hys.Petavius)  which 
"  never  had  a  Beginning  nor  never  can  ceafe  to  be"  "  Eter- 
11  nity  (fay  Drexilius,  Barlow,  and  Prideaux)  is  an  ever 
"  preJent  Duration,  it  is  one  perpetual  Day,  which  pajj'cs  not 
M  into  what  is  pafl  or  future"  ct  That  is  Eternal  (fays 
M  Zanchy)  which  wanting  Beginning  and  Ending  is  flill  the 
"fame."  Eternity  (fzy$  Boetius)  is  a  full  and  perfect  Poffef- 
"  fion  of  interminable  or  everlafling  Life  together  and  at  once" 

But  the  moil  eaiy  and  intelligible  Deicription  thereof  is 
this,  viz.  that  it  is  an  imcommuni cable  Perfection  or  Property- 
of  the  Deity,  whereby  his  Duration  is  without  Beginning, 
Succejjicn  and  End. 

And  i  ft.  That  the  Duration  of  the  Almighty  was  with- 
out  Beginning,  is  evident  both  from  Scripture  and  Reafon, 
Deut.  xxxiii.  27.  The  eternal  God  is  thy  Refuge,  and  under- 
neath are  the  ever  la  fling  Arms  !  Pfal.  xciii.  2.  Thy  Throne 
is  eflabl/Jhed  of  Old,  thou  art  from  Everla/fing.  And  hence 
the  People  of  God  are  laid  to  be  chofen  before  the  Foundation 
of  the  V/orld.  And  Reafon  alio  confirms  the  fame  Truth,. 
as  follows,  ift.  If  God  created  all  Things  in  the  Beginning  of 
Time,  than  he  himfelf  was  before  it,  and  ib  by  coniequence 
from  Eternitv.  Time  being  in  its  Nature  a  fuccemve  Dura- 
tion,  taking  its  rife  from  a  certain  Point  or  Moment,  which 
is  termed  a  Beginning :  The  Duration  which  was  before  it 
muft  be  Eternal,  unlefs  we  fuppofe  Time  to  begirt  before  it 
did  begin,  which  is  a  Contradiction .  But  God  did  create 
all  Things  in  the  Beginning,  as  both  Scripture  and  Re- ion 
aflure  us,  Ergo. 

2dly.  The  Eternity  of  God  may  be  inferr'dfrom  the  Per- 
fection of  his  Nature.     His  Duration  is  Perfect,  and  there- 
fore 


God's  Eternity  pronfd  tzy 

fore  Infinite ;  for  to  begin  to  exift  is  an  Imperfection,  on 
which  Account  Creatures  are  faid  to  be  but  of  Tefterdayt 
which  is  a  diminutive  Character.  If  God  was  not  from  E- 
ternity,  what  he  is,  he  would  not  be  God,  becaufe  God  is 
a  moft  perfect  Being,  u  e.  who  has  all  Perfection  which  is 
or  can  be  :  Now  that  which  is  deftitute  of  Exigence,  is 
deftitute  of  all  that  Perfection  which  is  in  Exiftence  j  yea 
he  would  be  diftitute  of  Eflence  alfo,  for  Eflence  and  Ex- 
iftence are  in  God  one  and  the  fame. 

^diy.  If  God  was  not  from  Eternity  then  Nothing  would 
exift.  For  if  the  Firft  does  not  exift,  a  Second  or  a  Third 
cannot,   as  appears  from  the  Subordination  of  Caufes. 

4thly,  If  God  was  not  from  Eternity,  there  was  a  Time 
when  he  was  not,  and  than  he  would  not  be  now.  For 
either  he  muft  produce  himfelf  before  he  was,  and  fo  be  and 
not  be  at  the  fame  Time,  or  be  produe'd  by  another,  who 
by  Confequence  muft  be  before  the  Firft ;  both  which  are 
equally  abiiird  :  For  it  is  efTential  to  God  to  be  abfolutely  the 
firft  Being  and  Self-exiftent. 

5thiy.  Seeing  that  the  Almighty  gave  Being  to  all  Crea- 
tures, witch  is  imply'd  in  their  being  fuch,  it  will  necenarily 
follow,  that  he  could  not  receive  his  Being  from  them,  and 
fo  muft  needs  be  from  Eternity.  And 

2  dry.  As  the  Duration  of  God  is  from  Eternity,  fo  it  is 
without  Succeffton.  Years  and  Days  cannot  properly  be 
afcrib'd  to  him,  no  Times  have  paffed  over  him,  he  enjoys 
himfelf  in  an  everlafting  now  !  It  cannot  be  properly  laid, 
he  was,  but  that  he  is,  and  hence  is  his  Name  I  AM.  One 
Day  is  therefore  with  him  as  a  Thoufand  Tears,  and  a  Thou- 
[and  Tears  as  one  Day.  There  can  be  no  Sitcceinon  in  the 
Duration  of  the  Almighty,  for  the  following  Reafons, 

i  ft.   Becauie  it  is  Infinite.     Now  what   is    Infinite  cannot 

be 


X28  God's  Eternity  provd. 

be  meaiured   by   fucceffive  Parts   and  Periods,   for  it  Has 
none. 

2dly.  The  Duration  of  God  is  unchangeable,  and  there- 
fore it  hath  no  Succefiion.  This  the  Pfaimijl  confirm" 
Pfal.  cii.  27.  Thou  art  the  fame  and  thy  Years  fall  have  no 
find.  Now  that  which  hath  Succeiiion,  is  not  the  lame,  for 
every  Moment  adds  fomething  to  it  which  it  had  not  be- 
fore. 

But  3diy,  As  the  Almighty  has  no  beginning  or  Succejjion  in 
Duration,  thus  he  is  likewiie  without  End.  Hence  it  is 
faid,  that  he  liveth  for  ever  and  ever,  and  that  his  Tears 
fhall  have  1:0  End,  Rev.  iv.  9,  10.  Pfi.  cii.  27.  The  fol- 
lowing Arguments  tend  to  eftablifh  this  Truth,  viz. 

ill.  God  is  a  moffc  flmple  Being,  void  of  all  Compofi- 
tion,  and  therefore  can  never  have  an  End  from  anynecei- 
fity  of  Nature,  there  being  no  Tendency  therein,  to  a  Di- 
folution.  It  is  true,  compounded  Beings  becaufe  of  their  va- 
rious Parts,  are  liable  to  a  Diiblution,  which  ariies  from 
the  contrariety  of  thofe  Parts  of  which  they  are  conftitutsd, 
which  tends  to  deffroy  each  other,  and  fo  to  difiblve  the 
Compound  3  but    the  Almighty  hath,  no  Parts. 

2dly.  The  Self-Exi/ience  of  Gody  which  has  been  before 
prov'd,  (hews  that  as  he  could  not  begin  to  be,  io  neither 
can  he  ceaib  to  be.  For  as  Johcvah  has  deriv'd  his  Being 
from  none,  fo  he  depends  upon  none  for  its  continuance*. 
And  feeing  all  Creatures  owe  their  ordinal  to  him,  he  has 
no  equal,  much  lefs  iliperior,  who  can  deprive  him  of  his 
Exiffence ! 

3dly.  Neither  can  the  Almighty  Defirc  or  Will  his  own 
Deftruc~t.ion,  for  that  is  contrary  to  the  Nature  and  Reafon  of 
Things.  No  wife  Being  penciled  of  compleat  Plappinefs, 
can  Will  the  lofs  thereof,  becaufe  Plappinefs  is  the  proper 
Objecft  of  deiire !  Now  a  Diflrudion  of  the  Being,  would  ne- 

cciiariiy 


The  Nature  of  Time  defcrifrd.  1 2  of 

eerTarily  deftroy  the  Happinefs  poffefs'd  by  it ;  and  therefore 
it  cannot  be  defired  by  God.  Well  then,  it'  the  Almighty 
cannot  ceafe  to  be  from  any  neceflity  of  Nature,  or  by  the 
Will  of  another,  or  by  any  Act  of  his  own,  he  mult  needs 
exiff.  to  Eternity.  And  , 

4thly.  Eternity  is  peculiar  to  God  :  Tho'  fome  Creatures 
be  Everlafling,  as  Angels  and  the  Souls  of  Men,  yet  they 
had  a  Beginning,  have  Succeffion  in  their  Duration,  and: 
depend  for  its  Continuance  upon  the  Power  and  Will  of 
God !  and  therefore    their  Duration  is    not   neceifarv    and 

J 

independant.  Whereas  on  the  Contrary  the  Duration  of 
God,  as  has  been  obferv'd  had  no  Beginning,  has  no  Suc- 
ceilion,  and  neither  mail  have,  nor  can  have  an    End. 

But  becaufe  Contraries  ferve  to  illurlrate  each  other, 
let  me  obierve  fome  what  concerning  the  Nature  of  Time  : 
This  is  as  fome  obierve,  the  meafure  of  the  Creatures  Du- 
ration. It  has  no  diftmct  Being  of  its  own,  but  is  an  Adjunct 
or  Quality  that  belongs  to  Creatures,  which  hastheie  three 
ingredients  in  it,  namely,  iff.  A  Beginning;  that  which  once 
was  not,  muft  needs  begin  to  be,  if  it  ex  ills  at  all  :  Thus 
at  the  Creation  of  the  World,  we  read  of  the  Begin- 
fng  of  Time,  which  mews  that  Creatures  are  the  Gff- 
fpring  of  it,  and  meafured  by  it.  Time  gives  date  to  their 
Exiftence. 

2dly.  Time  hath  Succeffion,  it  is  not  all  at  once,  but  flows  by- 
Degrees,  it  ffands  not,  but  is  flill  in  Motion,  it  coniifts  of 
divers  Parts  or  Moments,  which  are  in  a  continual  Flux, 
fucceeding  each  other  conflantly,  by  thefe  we  calculate  the 
Space  or  Term  of  a  Creatures  Exiflence. 

3dly.  Time  hath  alio  an  End  or  Period,  and  this  is  rcfpect- 
ing  the  Creature,  when  it  ceafes  to  be.  The  aforefaid  Par- 
ticulars give  Room  for  our  dhtinguifhing  Time  into  that 
which  is  paft,  prefent,  and  to  come.  Ti?nepaft  is  all  the  Space 

R,  or 


130      ^  more  particular  Defcription  of  God's  Eternity. 

or  Duration,  which  the  Creature  has  run  thro'  from  its  firfl 
Exiftence  to  the  prefent  Point  Gr  Minute.  Time  prefent  is 
the  Moment  of  Exiftence,  which  is  now  in  being.  Time  to 
come,  is  that  which  remains  of  the  Creatures  appointed  Du- 
ration, until  it  expires.  Now  it's  impoflible  to  make  thole 
different  Periods  of  Time  to  fubfift  at  Once.  Whereas  on 
the  contrary  Eternity,  as  has  been  obfcrv'd,  is  aper- 
petual  Now,  having  no  Beginning,  Succeffhn  or  End. 

That  we  may  have  fome  Idea  of  the  Eternity  of  God, 
it  will  not  be  improper  to  reprefent  to  ourfelves,  certain 
temporal  Spaces,  and  by  thofe  to  compafs  the  divine  Dura- 
tion, as  we  cannot  conceive  of  the  divine  Immenfity  or 
Omniprefence,  without  the  Spaces  of  Place,  fo  neither  can 
we  conceive  of  his  Eternity  without  the  Spaces  of  Time,  but 
wre  mould  be  cautious  in  the  mean  Time,  that  we  do  not 
conceive  thefe  different  Spaces  to  be  real  Beings,  otherwifewe 
mail  conceive  of  many  Eternals,  And  2dly.  That  as  in  the 
Spaces  of  Place,  we  admit  not  of  Extention,  or  of  the  Di- 
menfic-ns  of  Length  and  Breadth,  fo  in  the  Spaces  of  Time, 
we  admit  not  of  Succeffton,  or  a  Flux  of  Moments. 

The  Schoolmen  truly  defcribe  Eternity,  "  to  be  an  inter- 
'"  minable,  indivi/ible,  and  independent  Duration."  It  is  in- 
ter?ninable,  becaufe  it  wants  Beginning  and  End.  Indivijible, 
becaufe  it  has  no  Succeffton  of  Moments.  Independent ,  be- 
caufe it  has  no  Imperfection  or  Change,  nor  any  Poffibili- 
ty  thereof. 

It  is  certain  that  the  Almighty  exifts  with  all  the  Periods  of 
Time,  viz.  part,  prefent  and  future,  immoveable  and  un- 
mov'd,  which  the  Antients  did  in  fome  fort  fhadow  forth 
by  a  Circle,  whofe  Center  remain'd  unmov'd,  notwithstand- 
ing of  various  Agitations  in  the  Circumference.  And  the 
following  Similitude  may  be  ufed  to  the  fame  End,  viz. 
Of  a  Man  fitting  by  the  Bank  of  a  River,  he  fees  only  the 

Water 


A' more  particular  Defcription  of  God's  Eternity,       i  3  f 

Water  that  is  prefent,  not  that  which  is  pair,  or  that  which 
is  to  come,  but  when  he  is  lifted  up  on  high,  he  lees  the 
whole  River  in  its  Spring,  and  Courie,  and  Outlet,  &nd  it  is^ 
prefent  with  him..  Hence  it  appears,  that  in  God  there- 
is  nothing  pari,  prefent,  or  to  come,  for  thefe  are  but  the 
Afpe&s  of  Time,  upon  Creatures.  Eternity  admits  of  no 
Divifions,  all  Things  are  prefent  before  God  at  once.^ 
Things  move  in  refpedt  of  themfelves,  but  not  in  refpedt 
of  God  :  He  fees  them  all  at  once,  both  pair,  prefent  and 
to  come..  And  tho'  he  is  before,  and  in,  and  after  all  Time, 
for  he  has  made  it,  yet  it  caufes  no  Alteration  in  him,  be- 
caufe  he  is  no  Subject  of  Time,  and  has  no  Dependance 
upon  it.  And  for  this  Reafon  God  cannot  wax  old,  Time 
has  no  Relation  to  him,  it  cannot  be  the  Meafure  of  his  Ex- 
iftence,  becaufe  it  is  Eternal.  And  therefore  when  in  Scrip- 
ture, he  is. called  the  Antient  of 'Days,  it  is  only  after  the 
Manner  of  Men,  to  fuit  the  Weaknefs  of  our  Conception, 
which  cannot  form  an  Idea  of  Eternity,  but  under  the  Notion 
of  an  Infinite  Space  of  Time. 

But  the  nobleft  Creatures,  even  the  Angels,  had  a  Begin- 
ning, once  they  were  not,  They  have  likewife  a  Succejfion, 
being  finite,  they  cannot  poflibly  poflefs  an  Eternal  now : 
And  therefore  their  Duration  muff  be  progrefTive.  And  tho' 
they  have  no  Tendency  to  Mortality  in  their  Natures,  yet 
are  they  dependant  on  their  Creators  Pleafure,  who  can  fpeak 
them  to  nothing  by  the  Word  of  his  Power  in  a  Moment. 
But  an  Objection  may  be  offer'd  againft  what  has  been  be- 
fore afTerted,  namely  this,  is  not  the  Creation  of  the  World 
paft,  with  God,  when  he  made  it  in  Six  Days,  Anf.  God's 
Acts  are  Two-Fold,  ift,  Immanent  terminated  in  himfelf. 
(Ephef,  L  .9.)  Thofe  have  no  Succeffion,  the  Almighty 
did  not  devife  one  Thing  after  another.  2dly  Tran/ient, 
in  and    upon  tlie.  Creature,  fuch  as    Creation,  Providence, 

R  2>  Vocation, 


1^2  The  Creatures  Vanity  expos' 'J. 

Vocation,  6cc.  And  here  we  miaft  diftinguifh  between  the 
Act  it  felf,  and  the  Work  produced  by  it.  Gods  Act  in 
creating  is  the  Act  of  his  Will,  that  luch  a  Creature  mould 
exift  in  Time,  but  if  we  confider  the  Work  itfelf  produe'd, 
fo  the  .Creatures  have  a  Being    one  after  another. 

Is  God  Eternal?  Then  thisj/faeyvs,    ift.    The  Vanity  and 
Frailty  of  all  Creatures,  who  are  different  from  God,  they 
are  the  Offfpring  of  Time,  but  he   is  the  Father  of  Eterni- 
ty.   They  are  of   Yefterday  and  may  foon  ceaie  to  be,  but 
He,  and  He  only,  is  from  Everlafting  to  Everlafting  !    What 
if  they  mould  fubfift  a  Thoufand  Years,  this  Space  compar'd 
with  Eternity  is  but  as  a  Day,  nay  not  fo  much,  for  between 
a  Thoufand  Years  and  a  Day,   there  is    fome   Proportion, 
but  between  a  Thoufand  Years  and  Eternity  there  is  none  ! 
Yea    if  we   confider  the   Duration  of  Creatures  abfolutely, 
without  refpect  to  Eternity,  feeing  it  confifts  of  a  continual 
Succefiion,   they  fubfift  but  for  a  Moment :  For  the  Time 
paft  ceafes  to  be,  and  the  Time  to  come  has  not  begun  to  be, 
and  what  then    remains,    but  the  prefent  Moment  ?  How 
foolifh  is  it  therefore,  for  fuch  as   we   are  to  be  Proud,    or 
to  promife  our  felves  any  thing  ftable,   any  durable  Satis- 
faction, from  any  fleeting  Creature  Enjoyment,  whether  of 
of  Honour,   Profit  or  Pleafure  ?  And  how  vain   to   let  our 
Hearts  upon  that  which  is  not  ?  And  on  the  Contrary  how 
prudent  is  it  for  us  to  fix  our  fupream  Love  upon  an  Eter- 
nal God,  and  him  alone,  that  he  may  be  our  Habitation  in  all 
Generations  ?         And, 

adly.  This  Subjecl  affords  great  Comfort  to  all  that  are  tru- 
ly Religious,  amidft  all  the  Sorrows  that  ipring  from  the  fluc- 
tuating and  uncertain  State  of  Creature  Enjoyments.  Do  our 
dear  Friends  and  Relations  die,  and  are  our  Goods  fnatch'd 
from  us  by  Force  or  Fraud,  or  otherwife  remov'd  ?  Weil 
this  is  our   Comfort,    that   God    live?,  that  he  will    remain 

ever 


The  Eternity  of  God  improved.  1 3  3 

forever  and  will  never  fail.  Does  Sin  terrify  us  with  its  A- 
gravations,  Behold  the  Mercy  of  God  endures  for  every  Pfal. 
ciii.  \j.  Are  we  in  fpiritual  Defertion,  behold  God  is  Eter- 
nal, and  his  Love  is  like  himfelf !  Whom  he  loves,  he  loves  to 
the  End  I  For  ajmall  Moment  helve  Iforfahen  thee,,  but  with 
great  Mercy  will  I  gather  thee  !  In  a  little  Wrath  I  hid  my 
Eacefrom  thee ;  but  with  ever  la/ling  Kindnefs  will  I  have 
Mercy  011  thee ',  faith  the  Lord  thy  Redeemer ■-,  Ila.  liv.  7,  8.  If 
under  the  Terrors  of  Death,  how  fweet  is  it  to  meditate 
on  the  Eternity  of  God,  who  makes  Death  the  Way  to  his 
Peoples  enjoying  eternal  Life !  And  whatever  other  Diffi- 
culty we  are  under,  how  fweet  is  it  to  think,  that  thefe 
light  Afflictions,  which  are  but  for  a  Moment,  do  work  for 
us  an  exceeding  and  eternal  Weight  of  Glory.  In  the  Lord 
"Jehovah  is  evcrlafti?ig  Strength,  and  from  him  we  mall  re- 
ceive everlafiing  Love  and  Salvation  !  And  furely  this  is  an 
over  Bal lance  for  all  the  Miferies  of  Life !  But 

3dly  This  Subject  opens  a  Scene  of  Terror  to  unbelieving 
impenitent  Sinners !  God's  Being  is  eternal,  and  fo  he  will 
ever  live  to  punim  you.  He  is  the  living  God,  the  everlafling 
King,  at  his  Wrath  the  Earth  Jl:all 'tremble ',  and  the  Nations 
/hall  not  be  able  to  abide  his  Indig?7ation  !  Pfal.  xc.  11.  His 
Power  is  eternal;  and  thus  he  will  be  always  able  to  make  you 
inexpreffibly  miferable,  his  Juftice,  Holinefs,  Truth  and 
Wrath,  which  incline  him  to  exercile  his  Power  againft 
you,  are  eternal  \  Who  knows  the  Power  of  thine  Anger,  lays 
the  Pfalmijl,  According  to  thy  Fearfo  is  thy  Wrath,  xc.  11. 
It  is  a  fear  fid  Thing  to  fall  into  the  Hands  of  the  living  or 
eternal  God  I  Heb.  :;.  31.  Befides  Sin,  without  a  Pardon 
thro'  a  Mediator,  is  Eternal !  The  Sinner  is  likewife  Eter- 
nal \  The  Prifon  of  Hell  Eternal  I  The  Fire  of  Hell  kind- 
led by  the  Breath  of  God  like  a  River  of  Brimftone  Eternal  ] 
The  Puni/hment  of  Lois,  viz.  the   Privation  of  an  infinite 

Good 


ry  i  The  Eternity  oj  God  improved. 

Good  Eternal !  The  Punishment  of  Senfe,  viz.  the  Worm, 
of  Confcience  Eternal !  And  all  this  for  the  momentary 
Enjoyment  of  Sin.  Should  not  all  thefe  Things  incline  us 
to  avoid  and  deteft  Sin,  and  likewifeto  bewail  it,  and  ieek  a. 
Remedy.  in  him  who  has  brought  in  everlafting  Righteouf- 
nefs  ? 

In  fine,  the  Eternity  of  God  fweetly  invites  to  glorify  God 
on  account  of  this  divine  Perfection,  by  high  Thoughts  of 
God,  and  humble  Acknowledgments  of  this  adorable  Ex- 
cellency, as  well  as  by  earned  feeking  of  God,  and  placing 
our  Happinefs  in  him  alone, .and'  not  in  the  fleeting  Enter- 
tainments of  Time.  O  let  us  believe,  imdy,  and  live  to 
Eternity!  2  Cor.  Ly.^1.8'.. While  we  look  not  at  the  Things 
which  are  feen,  but  at  the  Things  which  are  not  feen :  For  the 
'Things  which  are  feen  are  Temporal,  but  the  Things  which 
are  not  feen  are  Eternal !  Let  us  molt  firmly  believe  the 
Eternity  of  the,  divine  Being  and  Attributes,,  as  well  as  of  a 
future  State  of  Rewards  and  Puniihments,  which  will  much 
influence  our  whole  Life  to  Vcrtue  and  Goodnefs !  Let 
ui  daily  fpend  a  little  Time  in  meditating  on  Eternity,  that 
we  may  apprehend  fomewhat  of  its  awful  Nature,  and  in- 
expreriible  Moment  to  us,  either  in  our  Salvation  or  Damna- 
tion, and  finally  let  us  live  to  Eternity,  let  us  think  of  it, , 
fpeak  of  it,  intend  it,  and  labour  for  it,  above  any  Thing 
elfe.  Let  us  work,  and  furTer,  and  pray  for  a  happy  Eter- 
nity. This,  this  is  only  worthy  of  our  fupream  Affections 
and  vigorous  Purfuits.  If  we  are  rifen  with  CHRIST,  let  us 
fet  our  Aff'ccliofis  on  the  Things  above. 

But  I  proceed  to  difcourfe  upon  the  4th  divine  Attri- 
bute, which  I  obferv'd  was  included,  in  the  Words  I  AM, 
viz.  The  Immutability  of  God.    In  treating  upon  which,  I  fliall 

I.  prove  this  Truth,  that  God  is  immutable, 

IL .  Explain  it. 

tit; 


The  Immutability  of  God  prov'd,  1 3  5 

III.  Anfwer  fome  Objections 

IV.  Improve  the  Whole.    And 

1  ft.  The  Scripture  proves  this  many  Ways,  ift.  By  re- 
moving all  Shadow  of  Change  from  God.  Jam.  i.  17.  with 
whom  there  is  ?io  Change  or  Shadow  of  turning.  The  Origi- 
nal Words  (parallage  &  tropes  apofciafma)  here  us'd,  are  a 
Metaphor  borrow'd  from  the  Sun,  which  as  Aftronomers 
fay,  has  its  Paralaxes  or  various  Afpects.  It  appears  other- 
ways  at  its  riling  in  the  Eaft,  from  what  it  does  at  its  fetting 
in  the  Weft,  it  likewife  appears  differently  at  Mid  Day,  it 
hath  alfo  various  Changes,  fometimes  it  mines,  and  fome 
times  its  clouded  with  an  Eclipfe.  It  likewife  change? 
its  Place  moving  from  Eaft  to  Weft,  from  one  Tropick  to 
another,  fometimes  it  draws  nearer  to  us,  and  fome  Times 
goes  farther  from  us,  cauiing  a  longer  Shadow,  but  theApoftle 
allures  us,  that  the  uncreated  Father  of  Light  has  none -of  thefe 
Alterations.     And 

idly.  Sometimes  the  Scriptures  remove  from  God  thofe 
Things  that  imply  a  Change,  e.  g.  Repe?itance  Num.  xxiiL 
19.  God  is  not  a  Man  that  he  Jhould  lie,  meither  the  Son  of 
Man  that  he  JJjould  repent.  1  Sam.  xv.  29.  And  alfo  the  Strength 
of  Ijrael  will  not  lie,  nor  repent,  for  he  is  not  a  Man  that 
he  jhould  repent. 

3<dly.  Sometimes  it  afjerts  his  immutability  exprelly,  PfaL 
cii.  27.  But  thou  art  the  fame,,  and  thy  Tears  fl:all  have  no 
End.  Some  of  the  antient  Fathers  have  fpoken  well  upon 
this  Head,  particularly  thefe  following  viz.  Proclus  in  a 
Sermon  concerning  Faith  fayeth,  *c  That  the  Deity  remains 
"  Superior  to  all  Mutability.  Change  is  a  Faffwn  of  a  fluent 
"  Nature,  but  Immutability  is  proper  to  an  Eternal  Nature 
cc  that  is  always  the  fame."  Hi  liar  ie  in  his  Book  concern- 
ing the  Trinity  fays  "  I  think  not  thatGod  is  changeable.  Nei- 
c  ther  Vice,  Amendment,  Progrefs,  or  Lojs,  happens  to  theEter- 

nal. 


}  3  6  'The  Immutability  of  God  prov'd. 

"  nalybut  what  he  is  he  always  is."  Augaftine  in  the  Preface- 
of  his  fourth  Book  concerning  the  Trinity  fayeth,  cc  that 
"  the  dhi?ieEJ[ence,  hath  nothing  mutable,  either  in  his  Eter- 
"  nity,  Verity  or  Will." 

And  right  Reafon  likewife  gives  its  fufFrage  to  the  im- 
mutability of  God,  as  appears  by  the  following  Confiderati- 
ons,  viz. 

i ft.  God  is  a  moft  fimple  Being,  and  therefore  cannot 
be  chang'd  :  For  Change,  being  an  altering  Viciffitude,  would 
deftroy  his  Being  intirely,  when  that  which  is  moft  fimple 
is  changed,  nothing  remains  of  what  it  was  before,  and  thus 
it  is  deftrov'd  entirely.  Thus  you  fee,  it  is  Atheifm  to 
afcribe  Change  to  t\\Q  Almighty. 

2dly.  God  is  a  moft  perfect,  yea  infinitely  perfect  Being, 
and  therefore  cannot  be  chang'd,  becaufe  to  that  which  is 
perfect,  no  Good  can  be  added.  If  God  be  chang'd,  itmuft 
be  either  into  a  worfe  or  better  State,  or  into  a  Condition 
equal  to  what  he  was  before.  But  he  can't  be  chang'd  in- 
to a  worfe  State,  for  then  he  would  be  imperfect' after  the 
Change,  and  fo  no  God.  Nor  into  a  better,  tor  then  he  would 
be  imperfect  before  the  Change  &  fo  no  God.  Nor  can  he  pafs 
into  an  equal  State  to  what  he  was  before,  for  this  implies  an 
equal  Proportion  of  Lofs  and  Gain,  and  thus  there  would  be 
more  infinitely  perfect  Beings  than  one,  and  fo  more  Gods, 
which  is  impomble,  and  blafphemous to  imagine. 

gtllyi  Seeing  the  Almighty  is  abfolutely  the  firft  Being, 
he  cannot  be  changed,  for  whatfoever  is  chang'd,  is  chang'd 
by  one  prior  to  itfelf,  but  this  in  refpectofGod  is  impomble, 
for  none  can  be  before  the  Firft. 

4thly.  Seeing  the  Almighty  is  incorruptible,  he  cannot 
be  chang'd  :  For  what  is  a  Change  of  the  beft  Being,  elfe 
but   a  Corruption  of  it  ? 

cthly.  God  is  infinite  and  therefore  cannot  be  changed 
by  adding  any  Thing  to  him  or  diminifhing  any  Thing  from 

him, 


The  Immutability  of  God  explained.  \  37 

Mm  ;  for  if  he  were  capable  of  Addition,  he  muft  be 
finite  before  the  Change  ;  and  if  of  Diminution,  he  muft  be 
finite  after  it,  and  fo  neither  Ways  the  true  God.  For  a? 
Infinity  is  an  eiTential  Character  of  God,  fothis  is  incapa- 
ble of  more  or  lefs  :  For  then  there  wou'd  be  an  Infinite 
which  was  more  than  Infinite,  and  fo  an  Infinite  which  is 
not  Infinite  ;  which  is  ridiculous  !     But  I  proceed  to  the 

2d.  Propofed,  which  was  to  explain  the  Nature  of  God's 
Immutability.  And  here  it  may  be  obferv'd,  that  God's  im~ 
mutability  may  be  thus  defcrib'd,  viz.  That  it  is  an  efential 
Perfection  of  the  divine  Nature,  whereby  the  Almighty  is 
without  nil  po/Jibility  of  any  Kind  of  Change.  In  order  to 
explain  this  Difcription,  let  the  following  particulars  be 
eonfiderecL 

1  ft.  That  when  we  call  God's  immutability  a  Perfection, 
we  fuppofe  his  Goodnefs  and  Excellency,  otherwife  it  would 
be  no  Perfection  ;  but  the  Contrary  to  be  immutable  in  Sin 
and  Miiery  is  the  higheft  pitch  of  both,  which  is  the  dole- 
ful Caie  of  damned  Angels  and  damned  Souls ! 

2dly.  Immutability,  in  ftrict  propriety,  belongs  only  to 
"God.  Hence  it  is  faid,  that  he  only  hath  Immortality,  1.  Tim. 
vi.  16.  His  immutability  is  underiv'd  and  independent, 
whereas  the  immutability  of  all  Creatures  is  dependent  be- 
•caufe  deriv'd.  It  is  borrowed  from  the  Power  and  meer 
Pleafure  of  God,  and  therefore  its  Duration  is  entirely  and 
perpetually  Subject  thereto  !  The  vifible  Heavens  of  all  in- 
animate Beings  feem  to  be  the  moft  free  from  Corruption, 
and  even  thefe  are  lyable  to  it.  Pfal  cii.  25-  26.  Of  Old  thou 
thou  hajl  laid  the  Foundations  of  the  Earth  and  the  Heavens 
are  the  Work  of  thy  Hands,  they  fiall  per  if j,  but  thou  fhalt 
endure,  yea  all  of  them  Jhall  wax  old  as  a  Garment.  Yea 
the  moft  noble  Creatures  in  Heaven  it  felf  are  fubject  to 
change  j  the  Angels  are  capable  of  new   Additions  to  their 

S  Happinefs 


138  The    Immutability    of  God  explained. 

PJappinefs,  for  new  Object  'nay  be  offer'd  to  incite  their 
Praife,  and  this  tends  to  increafe  their  Felicity.  The  Angels 
doubtlefs  know  more  now  concerning  the  Myfteries  of  the 
GofDe),  than  before  the  Incarnation  of  our  Saviour:  hence 

X...'.  ... 

they  are  faid  to  know,  by  the  Church,  the  manifold  Wifdom 
of  God,  Eph.  iii.  10.  and  to  defire  to  look  into  thefc  Things, 
1  Pet.  i.  11,  12.  The  Happinefs  of  all  Creatures  admits 
of  Degrees,  and  fo  of  Change,  becaufe  they  are  finite  :  But 
God  is  Infinite  and  fo  peculiarly  immutable  f 

3dly.  Creatures  may  be  chang'd  two  Ways,  either  ift. 
Outwardly,  in  refpect  of  Time  and  Place  :  Things  that  are 
the  Off-fpring  of  Time,  are  febject  to  it  and  changed  by  it 
outwardly,  they  grow  older  :  They  are  like  wife  chang'd 
outwardly  when  they  move  from  Place  to  Place.  2cliy.  Crea- 
tures are  likewife  liable  to  change  in  refoedt  of  their  Being 
•and  Faculties ;  but  the  Almighty  is  capable  of  neither  of 
thele  nor  any  other  Change,  as  will  appear  by  the  following 
Induction  of  particulars.  And  ift.  The  Almighty  is  not 
chang'd  in  refpecl:  of  Place,  becaufe  he  is  Immenfe  and  In- 
finite, and  cannot  be  meafured  by  Space.  Nor  2.dly.  In  re- 
ipect  of  Time,  becaufe  he  is  Eternal,  and  'fo  no  'ihhjeet  of 
Time,  as  has  been  before  obferv'd.  Nor  3dly.  Can  the  Al- 
mighty be  chang'd  in  refpecl:  of  Accidents,  beCaufe  they  are 
not  applicable  to  him,  on  account  of  the  Simplicity  of  his 
Being.  Hence  every  Thing  that  is  in  God  is  himfelf,  lie  is 
true,  juft,  wife,  Sec.    by  his  Effence.  '         Neither 

4thly.  Can  the  Almighty  be  chang'd  in  refpecl:  of  his 
Effence.  For  this  fuppos'd  Change  mufl  be  either  effected  by 
himfelf  or  another :  not  by  himfelf,  becaufe  there  is  no 
tendency  in  his  Nature  to  a  Change,  it  being  void  of  all 
Composition  !  Neither  can  it  be  reafonably  fuppos'd  that  an 
infinitely  Wife  and  perfectly  Happy  Being  would  Will  a 
Change  in  his  own  Happinefs,  feeing  there  is  no  NccefTity 

for 


The  Immutability  of  God  explain' d.  139 

for  fuch  a  change,  were  it  poffible.  Neither  can 
another  change  the  divine  EJJ'ence,  feeing  that  all  are 
inferior  to  God  ;  for  he  that  changes  another  inuft  be  fupe- 
rior  to  him  whom  he  changes.  Nor  5thly.  Is  the  Almighty 
ehang'd  in  his  Perfections  or  Faculties  which  are  indeed  in 
him  the  fame  with  his  Ejjhice,  altho'  in  our  manner  of  con- 
ceiving of  them  they  are  diftinguifh'd,  to  which  God  is 
pleafed  to  accommodate  himieif  in  his  Word,  by  afTuming 
to  himfelf  an  Underjianding,  Will,  Affections,  all  which  be- 
ing himfelf  are  by  confeqaence   immutable.  And 

lit.  God  is  Immutable  in  his  Underjianding.  A  Change 
of  Sentiments  implies  Weaknefs  ;  to  increafe  in  Knowledge 
fuppofes  Ignorance,  and  to  decline  in  Knowledge  is  to  re- 
turn to  a  ftate  of  Ignorance,  both  which  are  equally  incon- 
iiftent  with  the  Perfection  of  the  divine  Mind  ! 

The  Knowledge  of  God  is  not  deriv'd  from  outward  Ob- 
jects, as  that  of  Creatures  is,  and  io  is  not  dependent  on 
them,  and  by  confequence  not  altered  by  their  Changes. 

Again,  the  Knowledge  of  Creatures  is  fomething  dhlinct, 
from  the  Faculty  receiving,  and  fo  may  be  increas'd  or  di- 
miniih'd  :  But  in  God  it  is  himieif  or  his  Being,  it  is  no  o- 
ther  than  God  knowing :  And  therefore  if  this  were  changed, 
the  Being  of  God  muft  be  ehang'd  alfo,  which  is  im- 
pofiihle. 

The  facred  Scriptures  afiiire  us,:  that  Gods  Under/landing- 
is  Infinite,  Pfal.  cxlvii.  5.  And  if  fo,  it  mufh  be  unchang- 
able,  for  what  is  Infinite  admits  of  no  degrees.  More  it 
cannot  be,  for  Nothing  can  be  greater  than  Infinite  ;  nor 
lets,  for  than  it  would  not  be  Infinite.  God  knows  all 
Things  in  Eternity  in  himfelf  with  one  glance.  Hence  lie 
is  call'd  the  only  wife  God,  1  Tim.  i.  17.  and  that  all  his 
Works  are  known  to  him  from  the  beginning  of  the  V/orld, 
Aft.  xv.    18. 

S    2'  where' 


T4{&  The   Creators   Immutability  confirm* J. 

2cily.  God  is  unchangeable  in  his  Will,  altho'  his  Will  is- 
free,  it  is  neverthelefs  Constant  and  Eternal..  He  is  in  one 
Mind  and  who  can  turn  him,  iayeth  j^-Chap.  23 ,  13.  and  elfe- 
where,  tho'  there  be  many  devifes  i?i  Man's  Heart,  yet  the 
Council  of  the  Lord  that  jhall  Jland.~  Now  the  Truth  of 
this  will  farther  appear,  if  we  conlider  the  following  Particu- 
lars, viz. 

1  ft.  If  the  Will  and  Purpoje  of  God  were  chang- 
able,  than  the  State  of  the  beft  Men  would  be  render'd'  ex- 
ceeding precarious  and  miferable  ;  for  then  the  fpeeial  Gifts 
of  God  vouchsafed  at  one  Time,  might  be  remov'd  at  a- 
nother,  and  then  the  Condition  of  the  moft  Devout  would 
be  as  perilous  as  tha*  of  Rope-Dancers,  who  are  every  Mo- 
ment in  danger  of  breaking  their  Necks.  But  the  iacred 
Scriptures  allure  us,  that  the  Gifts  and  Calling  of  God  are 
without  Repentance,  Rom.  xi.   29.  And 

2dlv.  If  the  Will  of  God  were  not  unchangabley  than  he 
would  neither  be  the  Object  of  Truft  or  Fear  j,  for  then, 
from  the  mutability  of  his  Nature,,  both  his  Promifes  and 
Threats  might  be  revers'd^  and  lb  the  former  would  not 
merit  our  Confidence,  nor  the  latter  our  Dread !  And  thus 
Hope  and  Fear,  the  great  Springs  of  Religion,  would  be  de— 
ftroy'd. 

3dly.  Inafmuch  as  the  Will  of  God  is  really  himfelf,    and: 
is   diftinguifhed  from  his  Effence  only    in    our    Conception,, 
(modaly)  then  if  his  Will  was    changed,  it   would  follow 
neceffarily,  that  himfelf  was  chang'd,   which  cannot  be,  for 
the  R  eafons  before  mention ' d .  An  ( \ , 

4thly.  Seeing  that  the  Almighty  Wills  and   Purpofs  with, 
infinite  Wifdom  and   Council,   upon  a  lure    and  unalterable 
Foundation,  whatfcever  (hall  come  to  pals,  it  cannot  be   that 
his  Will  mould  Change.     But  to  make  this  more  Plain  and 
Evident,  let     me  offer  thefbllowing  indu&ion  of  Particulars 

to. 


The  Creatures  mitt  ability  expos  d  141 

to    prove    that  none   of  thofe  Things  that  induce   Men    to 
change  their  Purpofes,  can  be  apply'd  to  God.         And, 

1  ft.  Sometimes  Men  are  compel!' d  to  change  their  Purpo-* 
fes  by  the  Threats  of  Superiors,  or  by  fome  other  mea- 
fure  of  coertion  s  But  none  is  God's  equal,  much  leis  his 
fuperior,  and  therefore  no  conftraint  can  be  laid  upon  him ! 
Ifa.  xiv.  27,  For  the  Lord  of  Ho jls  hath  purpofed  and  who 
(hall  difanul  it  ?.  And  his  Hand  is Ji ]  retched  out :,  and  who  jl;  all 
turn  it  back  f.  Pfal.  cxv.  3 ,  But  our  God  is  in  the  Heavens, 
he  hath  do?te  whatfoever  he  pleafed. 

2dly,  Sometimes  Men  change  their  Purpofes  for  want  of 
Power  to  compais  them,  this  has  rendered  many  well  con- 
certed Schemes  abortive  !  But  the  Defigns  of  God  cannot 
be  mar'd  thro'  Impotency,  becaufe  he  is  infinite  in  Strength. 

3cily,  Men  fometimes  alter' their  Purpofes,  becaufe  ibme- 
thing  unforefeen  and  unexpected  happens,  which  givres  fuch 
a  turn  to  the  Scene  of  Affairs,  as  makes  an  Alteration  ne- 
ceflary.  But  to  afcribe  this  to  God,  is  to  deftroy  his  Hap- 
pinefs  and  the  infinity  of  his  Knowledge  -y  and  fo  by  Con— 
fequence  to  deny  him  to  be    God. 

4thly,.  Men  change  their  Purpofes  fometimes  through  a' 
natural  Ficklenefs  and  Inftability,  which  makes  them  in  a 
little  fpace  of  Time  for  and  againfh  a  Thing,  and  proceeds 
partly  from  Ignorance,  and  partly  from  the  moveablenefs  of 
their  Affections  5  none  of  which  can  cle  afcrib'd  to  God,  he 
being;  immutable  in  his  Nature,  muii  be  fo  alio  in  his  Purpofe 
or  Will. 

5thly.  Men  change  their  Purpofes  in  promiiing,  and  not 
fulfilling  what  they  promife,  from  the  Corruption  of  their 
Nature  :-  But  God  is  invioably  Holy,  and  therefore  cannot 
Change  in  this  refpect. 

6thly.  Men  fometimes  change  their  Purpofes  becaufe  they 
wererafhly  made,  without  a  thorough  Knowledge  of  Things 

and. 


142  Objections   anfwered. 

and  due  Confideration  upon  them  :  But  neither  of  theie  can 
be  afcrib'd  to  God,  for  as  he  is  Infinite  in  Knowledge,  fo  he 
Works  all  'Things  after  the  Council  of  his  Will,  as  the 
Apoftle  obferves,  Eph.  i.    11.     But  I  proceed  to  the 

3.  Propos'd,  which  was  to  anfwer  fame  Objetlions.  And 
1  ft.  The  Pelagians,  Sermpelagians,  Jefuits,  Arminians  and 
Remon/irants,  object,  That  by  the  aforejaid  Immutability  cur 
Free- Will  would  be  dejlrofd. 

Anfw.  No !  By  no  Means,  becaufe  the  freedom  of  our 
Will  conlifts  in  a  freedom  from  Force  or  Co-action,  and  fa- 
culty of  acting  by  Council  or  with  rational  Complacency,  and 
not  in  any  independent  indifferency  to  contraries,  which  is  not: 
hurt   by   the  Immutability  of  God,  but  rather  cftabiifhed. 
For  God  has  purpofed  that   every  Agent  mail  act  according. 
to  his  Kind.     Natural    Agents  neceflarily  (aclidtimum  fui 
pofije)  to  the  extent  of  their   Power ;  thus  Fire  burns,  and 
Water  wets  as  much  as  they  can.     And  rational  Agents, 
voluntarily  or  freely.     If  Liberty  confuted  in  indifferency  to 
contraries,,  then  God  himfelf,  Angels  and  glorified  Saints, 
would  be  depriv'd  of  it,  for  they  have  an  eternal  contrariety 
to  Sin,  and  an  eternal  propensity  to  Hoiinels !  And  to  iiippoie 
Creatures  independent  in  Willing  or  Acting,    is  to    fiippofe 
them  to  be  Gods,  becaufe  then  they  would  not  be  under  the 
Government  of  the  Almighty.     A  Creature  may  as   well 
exift  of  itfelf  as  act    of  itfelf.     Second  Caufes  muft  needs 
depend  on  the  firft  in  Being  and  Acting,  for  in  him  we  (he, 
move  and  have  our  Being.     And    as  Divines  juitly   obferve, 
[operari  Sequitur  effe)  Action  follows  the  Kind  of  the  Being 
it  proceeds  from.     Independent  Action    follows  an  indepen- 
dent Being;  and  dependent  Action,  a  dependent  one,  other- 
wife  the  Effect  would  exceed  the  Vertue  of  the.  producing. 
Caufe,  which  is  ablurd  !  A 

2d.  Objection. 


QbjeSiions   anfwered.  143 

2d.  Objection  is  this,  That  by  the  aforefaid  Immutability, 
God  himfelf  would  not  have  a  free  Will,  becaufe  according  to 
it,  he  could  not  alter  a  conceived  Re/olve. 

Anf.  God  Almighty  Wills,  what  he  Wills,  of  rational 
Complacency,  and  therefore  Wills  it  freely.  He  acts  accord- 
ing to  his  Nature,  and  therefore  freely.  To  fuppofe  that  God 
can't  Act  freely  without  crofting  his  Nature,  is  to  deftroy 
the  Happinefs  and  Simplicity  of  God,  and  fo  by  confequence 
his  very  Being,  and  to  afTert,  that  Liberty  confifts  in  con- 
ftxaint,  which  is  a  Contradiction.         A 

3d.  Objection  is,  God  threatens  [owe  Things  which  come 
not  to  pafs,  as  in  the  Cafes  of  Hezekiah  and  Nineveh, 
(2.  Kings  xx.  i.  Jonah  m.    4.) 

Af  God  difpenfeth  his  abfolute  Purpofes  to  his  Creature* 
by  conditional  Promifes  and  Threatnings ;  and  tho'  the  Con- 
ditions of  Faith  and  Repentance  be  not  always  exprefTed, 
yet  they  are  imply'd..  Jer.  xviii.  7,  8.  If  I  [peak  concerning 
a  Nation  to  deftroy  it,  if  that  Nation  againjl  whom  I  have 
pronounced,  turnfro?n  their  Evil,  I  will  Repent  oj  the  Evil 
Itho't  to  do  unto  them. 

Objection  4.     God  is  (aid  to  repent, 

Anf  It's  elfe  where  faid,  that  he  is  not  a  Man  that  he 
fhould  repent,  i.  e.  He  can't  repent  as  Men  do  by  chang- 
ing his  Purpofe,  and  in  being  forry  for  what  he  has  done. 
All  that  looks  like  Repentance  in  God,  is  an  Alteration  of 
the  Courfe  of  his  Providence  towards  his  Creatures,  and 
this  is  a  change  of  the  Work,  not  of  the  Workman,  and 
its  only  on  this  Account  that  Repentance  is  afcrib'd  to 
God. 

Objection  5.  God  Wills  and  makes  mutable  Thi?igs. 

Anf  He  does  fo,  but  after  an  immutable  Manner,  even 
as  by  his  Eternity,  which  is    deftitute  of  all  Succeftion,  he 
directs  fucceftlve  and  mutual  Things.     Its  true  the  Revela- 
tion 


j  44  Objections  anfwered 

tion  of  God's  Will  may  be  changed,  whereby  that  may 
be  rendered  a  Duty  at  one  Time  which  is  not  at  another, 
as  appears  from  the  Ceremonial  Law  :  But  thefe  Changes  be- 
ing before  determined  by  God,  make  no  Alteration  in 
his  Will,  as  Aquinas  obferves,  "  Its  one  Thing  to 
cc  change  the  Will  a?id  another  to  Will  a  Change"  As  St. 
Augujline  fayeth,  "  The  Cloange  is  in  us,  not  in  God,  as 
"  Hcufes  and  Trees  feem  to  move  to  thofe  that  are  in  a  Ship, 
"  but  the  Ship  moves  and  they  ft  and  firm. 

Objection  6.  The  fecond  Perfon  of  the  Trinity  was  made 
Man  in  Time,  which  he  was  not  before \  and  fo  was  changed. 

I  anfwer  with  Wciideline,  "  He  ajfumed  the  human 
"  Nature,  but  was  not  changed 'into  it,  and  this  was  but  ac- 
M  xording  to  an  Ail;  of  his  Will  from  Eternity,  and  therefore 
"  he  was  wot  changed,  for  all pofitive  chajige  is  by  fujfer'mg. 

Objection  7.  God  isjaid  to  fufj'er  Death.  Act.  xx.  28. 

Anf.  'He  did  fufTer  it,  but  not  in  himfelf,  but  in  the  af- 
fumed  human  Nature,  and  fo  is  not  chang'd. 

Objection  8.  God  created  the  World  in  Time,  which  he  did 
?iotfrom  Eternity, 

Anf.  He  did  fo,  but  by  that  Power  which  is  Eternal 
and  Immutable.  Creation  is  nothing  elfe  but  an  Act  of 
God's  Will  from  Eternity  that  the  World  iliould  exift  in 
Time.  Here  the  Creature  is  altered,  but  not  the  Will  of 
God.  Neither  dees  any  Thing  accrue  to  God  by  the  Crea- 
tion but  a  meer  Relation,  which  infers  110  change  in  him  ! 

Object.  9.    What   God  Wills  is  not  always  done. 

Anf.  Yes,  what  he  Wills  is  done,  but  in  the  Manner 
he  Wills.  If  he  Wills  only  by  commanding  that  the  Thing 
Commanded  be  our  Duty,  then  that  is  done  :  If  he  Wills 
by  decreeing  that  any  Thing  mould  exift.,  then  it  does  exifr. 

Object.  10.  God  loves  feme  Men  whom  he  before  hated,  viz. 
the  EkB  that  are  called,  and  therefore  he  is  changed. 

Anf 


Qbje&iom  anfwered.  y*r 

Anf.  Rational  Affections  are  but  Acts  of  the  Will  'or  its 
Pcfturesto  an  Object,  and  thele  are  ever  the  fame  in  God. 
Love  or  Hatred,  as  they  are  PaiTions,  can't  be  properly 
afcrib'd  to  God,  for  fuch  would  deftroy  his  Happinefs,  Sim- 
plicity and  Perfection,  and  therefore  they  intend  no  more 
but  his  Purpofe  to  confer  Benefits  upon  his  Creatures  in 
Time,  or  to  punifh  them  together  with  the  Execution  thereof, 
which  is  no  more  than  an  Act  of  his  Will  from  Eternity,, 
together  with  his  Providence  purfuant  thereto  in  Time  :  Or 
they  intend  that  Perfons  who  were  before  expofed  to  the 
Curfe  of  the  Law,  are  now  according  to  God's  eternal 
Purpofe  delivered  therefrom,  which  makes  a  Change  in  the 
Creatures  State  but  not  in  God, 

Object.  1 1 .  The  Scriptures  reprefent  the  Almighty  as  hav- 
ing Complacency  in  his  People. 

Anf.  Its  true  ;  but  this  (hews  only  the  Creatures  confor- 
mity to  God's  Nature,  and  therefore  fignifles  a  Change  in  it, 
but  not  in  him.  The  Sun  which  was  troublefome  to  fore 
Eyes,  is  pleafant  to  them,  being  heal'd :  Here  the  Sun  is 
not  chang'd.  but  the  Eyes. 

Object.  1 2.  If  God  be  immutable,  then  what  fgni fie  s  Prayer, 
or  the  Life  of  any  other  Means  ? 

A?ifiz\  The  Defign  of  Prayer,  is  not  to  move  God,  but 
our  felves,  to  exprefs  our  Allegiance  to  him,  and  get  Pre- 
paration for  the  Mercies  he  offers.  A4oreover  it  may  be 
obferved,  that  Prayer  is  a  mean  in  the  Ufe  of  which  God 
is  wont  to  confer  Mercy.  Now  he  immutably  Wills  the 
Mean,  as  well  as  the  End.  But  I  proceed  to  the  Improve- 
ment. Now  from  what  has  been  faid,  we  may  learn,  iff. 
The  Vanity  and  Emptinefs  of  all  Creatures.  God  alone  is 
immutable,  every  thing  under  the  Sun  befides  him,  is  frail 
and  fleeting,  and  hath  no  abiding  !  The  World  is  a  roling 
Wheel,  and  every  thing  in  it,  is  fubject  to  change    and  mu- 

T  tation 


146  God's  Immutability  improved. 

tation  5  yea  even  thofe  Things,  that  feem  moil  Specious 
and  Stable,  are  in  a  continual  Whirle-pool  of  Change,  viz. 
Nobles,  Princes,  Kings  common  Wealths,  Kingdoms  and 
Empires :  Both  Scripture  and  Hiftory  inform  us,  of  the 
Catairrophes,  or  Defolations,  every  of  thofe  is  Subject  to  ! 
Riches  make  to  themfelves  Wings  oftentimes  and  fly  away  -, 
Honour  is  but  an  instable  blaft,  often  times  conferr'd  with 
as  little  Judgment  as  it  is  remov'd  j  and  Pleafure  has  no 
liability :  As  for  the  Love  of  Friends,  it  often  changes  with 
the  Wind  :  How  foolifh  is  it  therefore  to  over  love  or  con- 
fide in  fuch  changeing  Shadows  of  Good  ?  God  is  the  only 
Object  worthy  of  our  Love  and  Confidence  !  Let  us  there- 
fore life  thefe  things  as  tho'  we  ufed  them  not,  with  due 
Weanednefs  and  Moderation,  and  acquiefs  in  the  immutable 
God  only.         And 

2dly.  Hence  we  learn  the  great  ground  of  the  Saints  Perfeve- 
rance.  Is  it  any  Thing  in  them,  or  any  Thing  refolved  or  done 
by  them?  No,  they  are  but  Creatures,  their  Grace  might  fail, 
as  appears  from  the  fall  of  the  Angels,  andof  our  firfr.  Parents, 
and  their  Refolutions  might  alter  ;  but  the  immutability  of  God 
cannot.  And  this  is  the  Ground  of  the  Saints  Perieverance. 
Mai  3.  6.  I  am  the  Lord  I  change  not,  therefore  the  Sons 
of Jacob  are  not  confumed.  God  has  fix 'd  his  everlafling  Love 
upon  them,  he  has  made  an  everlafting  Covenant  with  them, 
and  given  his  unchangeable  Promife  to  them,  that  he  will 
never  leave  them,  and  will  he,  can  he  go  back,  and  fuffer  his 
Faithfulnefs    to   fail  ?    No,  its  impofiible. 

odly,  Hence  we  may  learn,  the  awful  Cafe  of  the  fi- 
nally impenitent.  That  God  is  unchangable,  who  hath 
threatned  to  curie  and  deftroy  them,  and  this  they  mull 
everlaftingiy  endure.  After  the  Day  of  his  Mercy  expires, 
he  will  be  inexorable  to  all  the  Cries  and  Importunities  of 
the  Wicked  ;  their  dreadful  Doom  (hall  never  be  reverfed  ; 
th-ir  intolerable  and  inexprelTible  Plagues,  mail  be  immuta- 
ble 


God's  Immutability  improv'd  +aj 

ble  and  eternal !  God  is  in  every  refpect  Immutable,  viz, 
in  his  Effence,  in  his  Attributes  otju/lice,  Wrath,  and  Ha- 
tred againrl:  Sin  and  Sinners  ;  in  his  Threatmngs  as  well  as  in 
the  Execution  of  them,  which  mall  have  no  Remiffion  in 
Degree,  and  know  no  End  !  O,  mould  not  thefe  iblemn 
Considerations  frighten  Impenitents  from  Sin  and  Security, 
to  God  and  Goodnefs  ! 

4thly,  Hence  we    learn  alfo  the  great  Ground   Believers 
have  to  trull  and   rejoyce    in    God     in    every    Immergent. 
God  is  the  only  Obj  eel    worthy  of  our  Trull;,  for  he  always 
remains  the  fame,   and  will  never  fail  them.     He  is  the  im- 
moveable Rock,  the  unmaken  Foundation  upon  which  his 
Church  is  Built  ;  againft  which  the  Gates  of  Hell  mall  ne- 
ver prevail.     When  we    are    perplex'd    with   a  Sight  and 
Senfe  of  our  own  Treachery  and  Weaknefs,  compar'd  with 
the  Strength  and  Policy  of  our  Enemies,  or  with  a  view  of 
the  many  Viciffitudes,  Wars,  Confufions,  Calamities,    Dif- 
ceafes,  and  Deaths,    which  ma  nkind  are  involv'd  in  and 
expos'd  to.     What  is  a  fvveeter  Support  than  to  think  God 
is    a  Rock,  whofe  Foundation  {lands  lure  -y  the  Lord  knows 
who  are  his :    That  his  faving  Gifts  are  without  Repentance, 
and  that  Jehovah     in  the  midft  of  thofe    Changes,  will  be 
unmov'd  to  his  own,  and  prefent  with  them  by  his  Strengh, 
that  they  may  not  be  mov'd,  that  he  will  remain    Immuta- 
ble in  his  Love  and   Grace,  in    his  Purpofe    and   Promiies, 
which  are  fo  many  and  fo  great !  And  why  then  may  we 
not  with  the    pious  Prophet  triumphing  fay,  yllthd' the  Fig 
Tree  fhall  not  Blofom,  neither  jhall fruit  be  in  the  Viiies,  the 
Labour  of  the   Olive  Jhall  fail,  A?2d  the  Field  f:all  yield  no 
Meat,  the  Flock  fall  be  cut  off  from  the  Fold,  and  there  fall 
be  no  Herd  in  the  Stalls  ;  yet  I  will  rejoice  in    the   Lord  and 
joy  in  the   Gcd  of  my  Salvation  I  What  tho'  all  beneath  the 
Sun,  were  in  a  tumultuous   Uproar:    Our  Rock  Jehovah   is 
unmov'd^  and  therefore  let  us  trufl:  and  joy  in  him  ! 

T     2  Bu.: 


j  4  8  Goifs  Immutability  improved. 

But  in  the  laft  Place,  let  us  be  exhorted  to  glorify  the  in- 
corruptible and  immutable   God  by    our  Thoughts,  Speech 
and  Practice.  Let  us  think  highly,  andfpeak  reverently  of  this 
venerable  Attribute  of  God,  lean:  with  the  GentilePhilofophers,. 
while  we  profefs  our   felves    to  be  wife,  we  become  Fools, 
and   change  the  Glory  of  the  incorruptible  God  1  But  efpe- 
cially  let  us    glorify  God  in    life  by  avoiding  all   inconstan- 
cy in  our  pious   Purpofes   and  Promifes  made    in   the  Co- 
venant entred  into  at  our  Baptiim,  and  renew'd  at  the  Lords 
Supper  :  And  O  let  us  not  be  unliable  in  our  PrcferTion  of 
Christ 'sTruth !  Or  in  love  to  him,  or  in  the  Practice  of  Piety ! 
For  by  Levity  and  Inconftancy  we  contradict  the  Example  of 
the  immutable  God,  in  imitation  ofwhom  our  Perfection  con- 
iifls.     Let  us  therefore  be  Stedfaft    in  all  the  Duties  we  owe 
to  God  and  Man:  And  particularly  let  us  be  immoveable  in 
our  adhering  to  the  Truths  of  Go  J,  which  are  the  Ground  of  all- 
rational  Religion*    Without  this,  nothing  remains  but  Confu- 
fion,  Enthuiiafm  and  Nonfenfe  !  O  Let  us  not  be  as   Chil- 
dren   to  fed  about  with    every  Wind  of  Doctrine,  thro''  the 
Craft  and  fugling  of  thofs  thai  he  in  wait  to  deceive  !  O  let 
us  beware  of  Wolves  in  Shceps  clothing!  This  is  a  Time  of 
great  Danger,  the  Moravian  Foxes  are  trying  with   all  fub- 
tilty  to  defray  the  tender  Grapes :  Let  us  be  as  impregnable 
Rocks  againit  thole  Deceivers :  It's  Perfeverance  Crowns  all,, 
if  we   be  afhamed   of  Christ's    Truths  in  this  adulterous 
Generation,  of  us  will  he  beaihamcd  at  lair,  when  he  comes 
in  his  own  and  his  Fathers  Glory  to  judge  the  World  :  Flow 
will daitardly  Fugitives  from  the  Camp  of  Christ  Tremble 
&C  be  Confounded,  when  they  behold  the  incarnate  God,  the 
Sovereign  Lord  andfuprcam  Judge  of  Quick  and  Dead,  feated 
on  his  Saphire  Throne,  environ'u  with  Miriads  of  Angels 
aray'd  m  all  the  Pomp  of  God,  bearing  all  the  Enfigns  of 
the  moft  fpapMhg  and  alloniming  Majefty,  the  moil;  blazing;; 
and  awful  Glory!. 


The  Spirituality  of   God,  149 


SERMON    VII. 


JOHN,  iv.  24. 

God  is  a  Spirit,   and  they  that  worjhip  him,  mujl  worjhip  him 
in  Spirit  and  in  Truth. 

HE  SE  Words  are  Part  of  our  Lord's  Anfwer  to 
the  Woman  of  Samaria,  concerning  what  fhe  had 
iaid  refpecling  worshipping  God  upon  a  particular 
Mountain,  by  which  our  Saviour  informs  her,  and 
us  by  her,  that  the  Ceremonial  and  Typical  Sanctity  or  Ho- 
liness of  Places,  which  obtain' d  under  the  Jewim  Difpen- 
fation,  is  now  under  the  New-Teftament  remov'd  ;  and  that 
fincere  Service  or  Wormip,  is  accepted  of  by  God  every 
where,  without  any  refpect.  had  to  the  Place  where  it  is  per- 
form'd. 

Now  the  Text  we  are  confidering  contains  three  Things,, 
1  ft.  A  general  Defcription  of  God,  viz.  that  he  is  a  Spirit '; 
God  is  call'd  a  Spirit,  ift.  negatively,  becaufe  he  is  not  a 
Body,  2<%.  Analogically,  "  becaufe  there  are  many  Excel- 
"  lency's  in  fpi 'ritual  Subjlances,  which  do  more  fiadow  forth 
"  the  Divine  Nature,  than  any  Bodily  Thing  can."  As  Dr„ 
Ames  obferves  in  his  Medulla.  3dly.  God  is  call'd  a  Spi- 
rit properly  and  eminently,,  inafmuch  as  he  is  moil  remote 
from  all  manner  of  Composition..  And  altho'  Angels  and 
the  Souls  of  Men,  have  a  kind  of  Simplicity,  yet  the  Al- 
mighty infinitely  exceeds  them  therein  1  For  whatsoever  is 

arfirm'd 


jfo  The  Spirituality  of  God. 

afHrm'cI  of  God,  which  is  communicable  to  Creatures, 
the  fame  muft  be  underflood  to  be  in  him,  in  a  more  ex- 
cellent and  lingular  Manner,  and  in  an  infinitely  greater  De- 
gree. The  third  Perfon  of  the  Trinity  is  not  only  calPd  a 
Spirit,  hypofeahcallyy  and  by  Way  of  Appropriation,  becaufe 
of  his  Proceffion  from  the  Father  and  the  Son  by  a  cer- 
tain ineffable  Breathing,  but  alfo  every- Perfon  of  the  facred 
Trinity,  is  cail'd  Spirit,  cffentialfyy  becaufe  they  all  have  the 
fame  immaterial  Effence. 

But  2dly.  We  have  in  the  Text  before  us,  a  Defer ip- 
tion  of  that  JVorfeiip  which  is  only  acceptable  to  God,  and 
this  confifts  of  two  Parts,  Spirit  and  Truth,  ijjt.  We  mufl 
worfepip  Gcd  in  Spirit,  i.  e.  Our  Worfhip  mufl  proceed  from 
our  Spirit,  or  inward  Parts.  Pfeal.  11.  6.  Behold  thou  defer -eft 
Truth  in  the  Inward  Parts  Row.  i.  9.  For  Gcd  is  my  Wit- 
nefs  whom  I  fee  rue  with  my  Spirit,  in  the  Gofepel  of  his  Son. 
That  Worfhip  which  confifts  only  in  Profemon  and  Exter- 
nals, is  far  from  being  fpiritual.  And  zdly.  We  mufl  wor- 
feip  God  in  Truth,  not  feeignedly  by  Hypocrify,  but  in  the 
Sincerity  of  our  Heart,  with  the  unleavened  Bread  of  Sinceri- 
ty and  Truth.  1  Cor.  v.  8.  Not  typically  by  Shadows  and 
Ceremonies,  being  in  Bondage  to  Places  and  Times  :  For 
the  Lawy  the  ceremonial  Law,  was  given  by  Mofes,  but 
Graced  Truth  came  by  Jesus  Christ.  Johni.  17.  Ana  jdly. 
we  have  in  our  Text  the  Necejvty  of  he  aforefaid  JVcr 
reprefented,  mufl  worfl.ip  him,  &c.  Bec.uifc  God  is  a  Spirit, 
therefore  he  is  delighted  with  the  Spirit  and  fpiritual  Tilings. 
thefe  are  agreeable  to  his  Nature :  As  alio  becaufe  God  re- 
jects the  ceremonial  Shadows  under  the  New  Te (lament, 
and  now  efpeeialiy  requires  that  fpiritual  Worfhip,  which 
was  prefigured  by  them. 

In  difcourfing  upon    this  Text,    I  mall  in  the 
I.    Place  offer  fomewhat  to  confirm  this   Truth,  viz.. 
That  God  is  a  Spirit,.  IL 


Explained  and  improved.  x  *  2 

IL    Shew  the  Analogy  or  Refemblance,  between  the  Al- 
mighty and  created  Spirits. 

III.  The  unliknefs  between  them, 

IV.  Open   the  Nature  of  that  fpiritual  Wor/hip,   which 
we  ought  to  perform  to  God.     And 

V.  Proceed  to  ibme  Improvement.  And 

ift.  That  God  is  a  Spirit,  appears  from  both  the  Old  and 
New  Teftament,  Judg.  hi.  10.  And  the  Spirit  of  the  Lord 
came  upon  Mm,  Ezek.  xi.  24.  2  Cor.  iii,  iy.  Now  the  Lord 
is  that  Spirit,  and  where  the  Spirit  of  the  Lord  is  there  is 
Liberty.  And  Reafon  afTures  us  like  wife,  that  God  is  a  Spi- 
rit. 

1  ft.  Becaufe  a  Spirit  is  the  beft,  higheft  and  pureft  Nature, 
it  many  Ways  exceeds  a  Body,  now  God  being  the  moft 
perfect  and  excellent  Exiftence,  muft  needs  be  a  Spirit. 

2dly.  That  God  is  a  Spirit,  may  be  juftly  mferf'd  from 
his  Infinity,  which  cannot  confift  of  finite  Parts  as  Bodies 
do.     Befides, 

3dly.  Bodies  are  dependant  upon  their  Members,  and 
corruptible  becaufe  compounded  ;  but  theie  Things  cannot 
confift  with  the  independancy ,  Jimplicity  and  incorruptibility  ©f 
the  Supream  Being.     But  the 

2d.  General  Head  of  Difcourfe,  was  to  mew  the  Ana- 
logy  or  Refemblance,  between  the  Almighty  God  and  c?~eated 
Spirits     And 

ift.  Spirits  are  impalpable,  they  cannot  be  felt,  they  are 
inaccemble  to  our  Senfes,  which  require  a  Bodily  Ob- 
ject. The  Reaion  is  this,  that  which  is  felt,  muft  be 
more  grofs  than  our  Animal  Spirits,  which  feel  it.  But 
Angelical  Subftances  are  much  finer  than  our  lenfi- 
tive  Spirits,  which  are  made  of  the  Coarfe  Elements, 
and  therefore  cannot  be  felt  by  them.  Here  our  Lord  con- 
vinced 


i  ^2  The  fpirititality  of  God  prov'd. 

vinced  his  Difciples  by  this  Argument  of  Senfe,  that  he 
was  no  Spirit.  Luke  xxiv.  39.  Behold  my  Hands  and  my  Feef, 
that  it  is  I  my  Self,  ha?idle  me  and  fee,  for  a  Spirit  hath  not 
Flefh  and  Bones  as  ye  fee  me  have.  And  God  himfelf  is 
much  more  impalpable.  And  hence  the  Apoftle  Paul  ob- 
ferves  in  his  Epiftle  to  Timothy,  vi.  16.  That  the  Lord  of 
Lords  only  hath  Immortality,  dwelling  in  the  Light,  which  no 
Man  can  approach  imto.  Tho'  we  live  and  move  in  God,  and 
have  cur  Being  from  him,  yet  we  are  infenflble  of  his  ejjenti- 
al  Prejcnce. 

2dly  Spirits  are  invifible  Sub  fiances,  ift.  They  are  Sub- 
fiances  net  Accidents,  for  Accidents  are  but  Qualities  clea- 
ving to  a  Sub/lance,  which  are  therefore  variable  and  Depend- 
ant, as  for  Example,  Whitnefs  in  the  Wall :  Whereas  Spi- 
rits are  Exigences  by  themfelves,  and  God  who  is  the  Fa- 
ther of  Spirits,  Exifts  of  himfelf  abfolutely,  2dly.  Spirits  are 
invifible,  as  well  as  intangible,  and  the  Reafon  is,  becaufe 
what  is  feen,  muft  be  groifer  than  the  Medium  of  Air,  thro' 
which  we  fee,  and  groffer  than  the  Animal  Spirits  by  which 
v/e  fee  ;  but  Angelical  Subfances  are  finer  than  both,  and 
therefore  invifible  to  us.  Neither  does  their  affuming  in 
Antient  Times  human  Bodies,  or  fome  grofs  Matter  in  the 
Form  of  them,  and  appearing  to  Abram  and  others,  in  the 
leafc  contradict  this :  For  it  was  the  Body  aflum'd  that  was 
feen,  and  not  they.  And  how  much  more  is  G^d  himfelf 
invifible,  who  infinitely  exceeds  all  created  Spirits,  in  fub- 
lime  Excellency.  Hence  he  is  call'd  the  King,  Immortal, 
Eternal,  Invifible.  1  Tim.  i.  17.  And  that  he  dwells  in  the 
Light,  which  no  Man  can  approach  unto,  which  no  Man  hath 
feen  cr  can  fee.  1  Tim.  vi.  16.  And  hence  it  is,  that  the 
Almighty  is  faid  to  dwell  in  Jeer et.    Mat.  vi.  6. 

3dly.   Spirits  are  in  their  Nature  Immortal,  having  nothing 
in  their  Confutation  tending  to  change  or  Corruption,   be- 
caufe 


The  Spirituality  of  God  explain  d.  \  53 

caule  they  confift  not  of  various  Parts,  as  Bodies  do,  which 
may  be  difunited  y  and  thus  have  their  Form  alter'd.  Nei- 
ther are  Spirits,  becaufe  of  the  Subtilty  and  rlnenefs  of  their 
Nature,  fo  lyable  to  Imprerlions  by  inferior  Beings,  as  Bodies 
are,  but  ftill  they  are  fubject  to  the  Controle  of  him,  who- 
gave  them  Being.  But  God  himfelf  is  absolutely  incorrup- 
tible. Mai.  in.  6.   I  am  the  Lord,  I  change  not. 

4thly.  Spirits  are  the  moft  perfecl  and  ^excellent  Beings. 
The  Souls  of  Men  and  Angels,  are  much  more  noble  than 
Bodies,  and  all  Beings  purely  Material,  and  how  infinitely 
does  the  blehed  God  exceed  the  fublimeft  Seraphims,  in 
Excellency  and  Perfection  ? 

5thly.  Spirits  are  the  firongejl  of  created  Beings,  hence 
they  are  cali'd  Principalities  and  Powers 'and  faid  to  ex- 
eel  in  Strength.  Pfa.  ciii.  20.  Blefs  ye  the  Lord  his  Angels, 
that  excel  in  Strength.  And  hence  the  Weaknefs  of  Flem 
is  oppos'd  to  Spirit.  I/a.  xxxi.  3 .  And  is  net  Jehovah  wife 
in  Heart,  and  mighty  in  Stre??gth  ?  Who  has  hardened  him 
felf  againjl  God  and'prefpered?  The  combin'd  Strength  of 
all  the  Angels,  together  with  the  whole  Pofle  of  created 
Beings,  is  no  more  in  Comparifon  of  the  Power  of  God, 
than  a  Drop  to  the  great  Ocean,  or  a  little  Duft  in  the  Bal- 
lance  with  the  whole  Earth.  The  Almighty  takes  up  the  Ijles 
as  a  very  little  Thing,  and  all  Nations  before  him  are  as  No- 
thing, and  they  are  counted  to  him  lefs  than  Nothing,  and  Va- 
nity Ifa.  xl.  15,  17. 

6thly.  Spirits  are  the  moft  nimble  in  their  Motions,  and 
unwearied  in  their  Actings,  of  all  created  Beings.  One  of 
them  is  faid  fly  from  the  third  Heaven  to  the  Earth  in  a 
few  Hours  (Dan.  xxi.  22.)  Now  feeing  God  himfelf  is  a 
pure  Act,  muft  he  not  of  Confequence,  be  the  moft  agile  and 
active  of  all  Beings,  hence  he  is  figuratively  reprefented 
by  the   Pfalmift,  to  ride  upon  a  Cherubim,  and  fly  upon  the 

U  Wings 


i  j  4  *The  Spirituality  of  God  explain' d. 

Wings  of  the  Wind,  Pf.  xviii.  10.  And  hence  Ifaiah  obferves, 
that  the  Creator  of  the  Ends  of  the  Earth  fai?iteth  noty  neither 
is  weary.     If  a.  xl.  28. 

ythly.  Spirits  are  endow' d  with  Vnderftandings  and  Wills, 
&  are  capable  of  putting  forth  Actions  agreeable  thereto,  which 
Beings  purely  Material,  have  no  Capacity  for.  e.  g.  The 
Sun  tho'  it  be  a  Beautiful  Creature,  becaufe  material,  is  not 
capable  of  Tho't  or  moral  Action,  both  which  Angels  and 
die  Souls  of  Men  can  exert.  And  hath  not  God  himfelf  an 
Underftanding  that  is  Infinite,  and  a  Will  which  no  created 
Power  can  control  ? 

But  tho'  there  be  fome  likenefs  between  Godand  the  Crea- 
tures in  fome  Things,  yet  it  muft.  be  frill  remembred,  that 
he  infinitely  tranfcends  their  nobleft  Excellency's  and  in  ma- 
ny Things  is  unlike  them  Pfal. cxlviii.  1^.  Let  them  Praije 
the  Name  of  the  Lord,  for  his  Name  alone  is  excellent,  and 
his  Glory  is  above  the  Earth  and  Heaven.     This  leads  to  the 

3d.  General  Head  which  was  to  fhew  the  DifTimulitude 
or  Unlikenefs  been  God  and  created  Spirits,  even  of  the 
higheft  order,  which  appears  in  the  following  Instances,  viz. 

1  ft.  The  Excellencies  of  created  Spirits  are  derivd  from 
him  to  whom  they  owe  their  Beings,  who  is  therefore 
ftil'd  the  Father  of  Spirits,  and  the  God  of  the  Spirits  of  all 
FleJJj,  Heb.  xii.  9.  But  as  the  Almighty  had  no  Beginning 
of  Exiftence,  consequently  his  Perfections  muft  be  undc- 
riv'd  and  Eternal. 

2dly.  The  Excellencies  of  created  Spirits,  are  but  com- 
parative,  viz.  that  they  excell  the  beft  of  material  Beings 
in  their  Nature  and  Properties,  whereas  the  BlefTed  God  ex- 
cells  both  material  and  immaterial. 

3dly.  The  Beings  and  Excellencies  of  created  Spirits 
are  limitted,  their  being  Creatures  proves  them  to  be  finite. 
He  that  made  them  muft  needs  give  Bounds  to  their  Beings, 


The  Spirituality  of  God  explain' d.  155 

ib  that  they  cannot  fill  all  Places  at  once.  And  Infinite 
Excellency's  cannot  be  pofifefs'd  by  any  Thing  that  is  in  its- 
Nature  finite.  But  as  the  Being  of  God  is  felf-exiftent,  and 
therefore  unlimited,  fo  his  Perfections  are  infinite. 

4thly.  The  Excellencies  of  created  Spirits  are  dependant 
&  alterable,  becaufe  deriv'd  from  another,  they  muft  depend 
on  him  who  form'd  them.  Angels  themfelves,  who  are 
the  nobleft  of  created  Spirits,  inafmuch  as  they  once  were 
not,  are  capable  of  returning  to  their  former  Nonentity  : 
They  are  alio  capable  of  the  Impreffions  of  Happineis  and 
Mifery  ;  fome  of  them  have  fallen  from  their  original  State  of 
Holinefs  &Happineis  -,  but  none  of  thefe  Things  are  applica- 
ble to  God,  he  is  far  from  the  Shadow  of  Change,  an  inde- 
pendant  God.  Who  tho'  he  is  happy,  can  neither  be  made 
happy  or  miierable.     He  only  hath  immortality. 

£thiy.  Angels  are  under  the  Dominion  of  God,  they  muft 
needs  owe  Subjection  and  Homage  to  him,  who  gave  them 
their  Exiftence.  And  this  their  very  Name  A?igel  or  Mef- 
fenger  imports.  But  it  is  the  unalienable  and  incommuni- 
cable Prerogative  of  Jehovah  alone  to  be  fupream  and  above 
all  Control. 

But  I  proceed  to  the  4th  general  Head  which  was  to 
open  the  Nature  of  that  fpiritual  Worfhip,  which  we  ought 
to  perform  to  that  God,  who  is  a  Spirit,  &c. 

ift.  It  imply's  fpiritual  Principles,  viz.  Experimental 
Knowledge  of  God  and  our  Selves,  fuch  as  affects  and  humbles 
us,  and  makes  us  judge  our  felves,  with  holy  Paul,  to  be 
lejs  than  the  Leaf  of  all  Saints.  ,  Without  Knowledge,  fays  Solo- 
mon, the  Mind  cannot  be  good.  And  Indeed  we  cannot  love 
rationally  without  fome  Knowledge  of  the  Object  we  love. 

adly.  Another  Principle  of  fpiritual  Wcrfiip,  is  Love, 
tranfeendent  Love  to  God  in  Christ,  becaufe  of  his  un- 
parallePd  and  inexprefiible  Excellency,  whereby  we  choofe 

U  2  God 


J  5  6  Spiritual  Worfhip  explained. 

God  as  the  only  Portion  of  our  Souls,  and  his  Worship  a< 
our  moft  agreeable  Entertainment.  (Jof.  xxiv.  15.) 

3<ily.  Another  Principle  of  fpiritual  Worjhip  is  Faith  in 
the  eternal  God,  Father,  Son  and  Spirit,  even  fuch  Faith  as 
renews  the  Heart,  and  reforms  the  Practice  :  For  he  that 
comes  to  God  muft  believe  that  he  is,  and  that  he  is  a  Re- 
warder  of  thoje  that  wif eigne dly  Jeek  him,     But 

2dly.  Spiritual  Worfiip  implies  a  fpiritual  End,  notour 
own  Credit  or  worldly  Intereft,  with  the  Pharifees  of  Old ; 
but  God's  Glory,  and  in  Subordination  thereto,  our  own  and 
our  Neighbours  Spiritual  Good  and  Edification.  This  is  to 
ferve  God  with  our  Spirits,  as  the  Apoftle  Paul  exprefles 
it  [Rom.  i.  9.)  If  we  fhould  refer  all  our  natural  and  ci- 
cil  Actions  to  the  Glory  of  God,  how  much  more  our  Reli- 
gious ?  Whether  in  eating  or  drinking,  or  whatfoever  we  do 
we  Jhoidd do  it  all  to  the  Glory  of  God.  See  Col.  iii.  22,23.  Not 
with  Eye  Service,  fuch  as  MenPleafers,  but  in  finglenefs  of 
Heart  fearing  God.  And  whatfoever  ye  do,  do  it  heartily,  as 
to  the  I,ord  and  ?iot  unto  Men. 

3  dly.  Spiritual  Worflnp,  implies  a  fpiritual  Rule,  not  the 
Cuftoms  of  the  Age  we  live  in,  or  the  Inventions  or  Tra- 
ditions of  Men,  but  the  written  Word  of  God,  tills  is  furM- 
cient  to  make  the  Man  of  GodPerfecf,  and  thoroughly  furni (lied 
to  every  good  Work.  To  thofe  that  walk  according  to  this 
Rule,  Peace  be  on  the?n  and  on  Ifrael  of  God.  lo  the  Law  and 
to  the  Teflimony,  iftheyfpeak  not  according  to  this  Word,  it  is 
becaufe  there  is  no  Light  in  them.  Ifa.  viii.  20.  As  God  on- 
ly knows  what  Worfhip  will  be  acceptable  to  him,  fo  he 
only  has  a  Right  to  prefcribe  Acts  of  Wnrfhin,  being  the 
Creator  and  Lord  of  all,  and  therefore  when  Men  add  to 
the  divine  Institutions,  as  they  abridge  their  fellow  Creatures 
of  the  Liberty  God  has  gracioufly  given  them,  lb  they  u- 
furp  the  divine  Prerogative,  and  injurioufly  reflect  upon  the 

Wifdom 


The  Spirituality  ofGodimprov'd.  \  §j 

WiiUom  and  Fidelity  of  the  great  Legiflator.  Our  Lord 
charged  the  Pharifees,  with  vain  Worjhip  becaufe  they 
taught  for  Doctrines  the  Commandments  of  Men. 

4thly.  Spiritual  Worship,  implies  a  fpiritual  Manner  of 
Performance,  And  this  is  when  the  Heart  joyns  with  the 
outward  Man  in  God's  Service,  when  we  do  it  out  of 
Choice.  (Jofi.vxlv.  15.)  When  we  long  for  anabfent  God,  Pf. 
xlii.  1.  When  we  heartily  lament  his  Abfence,  with  fob. 
O  that  I  knew  where  I  could  find  him  !  When  we  rejoyce  in 
his  Prefence !  [Phil.  iii.  3.)  When  under  a  Senfe  of  our 
Inability  to  perform  Duty  aright,  without  the  Help  of  the  Spi- 
rit thro'  Christ,  and  our  Unworthinefs  of  that  Help, 
we  rely  upon  the  Lord  Jesus  for  Strength.  Thus  the  Spoufe 
is  faid  to  come  out  of  the  Wildemefs,  leaning  on  her  Beloved* 
But  I  proceed  to  the  Improvement  of  this  Subject.     And 

^ift.    From  the  fpirituality  of  God,  or  from  his  Being  a 
Spirit,  we  may  infer  his  Simplicity.  A  Spirit,  as  all  acknow- 
ledge, is  an  immaterial  Being,  and   therefore    a  fimple  one. 
If  it  be  objected,   that  Angels  and  the   Souls  of  Men  are 
called  Spirits   in  Scripture,   and  yet  they  are  not  altogether 
fimple.    Anf.    They  are  fo  only  in  a  diminitive  Senfe,  by 
Way  of  analogy,  becaufe  they  come   neareft    of  all  to  the 
Spirituality  of  God.  But  God  himfelf  is  moft  properly  &  per- 
fectly a  Spirit.  The  Holy  Scriptures  teach  this   Simplicity  of 
God,  fo  often  as  it  reprefents  him  not  in  compounded   or  in 
concrete  Terms,  but  in  fimple  and  abftract  ones.  e.  g.  When 
he  is  therein  call'd    Love.  1  John  iv.  8.  He  that  Loveth  not, 
kncwcth  not  God,  for  God  is  Love.  2dly.    God  is  call'd  Life. 
1  Joh.  v.  20.     This  is  the  true  God  and  eternal  Life.  3dly  He 
is  faid  to  be  Light  in  which  there  is  noDarknefs  at  all,  1  John 
i.    c.  /.  e.   His  Godhead    has  nothing  of  a  different  kind, 
which  is  not  pure  Godhead. 

And 


I  58  The  Divine  Simplicity 

And  indeed  the  Simplicity  of  God,  follows  necefiarily  from 
many  other  of  God's  Perfections,    e.  g.  ift.  From  his  Self- 
Exi/lence,  by  which  he  is  abfolutely  the  firft  Being,  if  by  Com- 
pofition  there  were  different  Things  in  God,  then  there  would 
be  many  firft  Things,  of  which  none    would   be   abfolutely 
the  firft,  becaufe  not  before  the  Parts  join'd  with  it  :  More- 
over if  God  were  compounded,  there   muftbe    one  to  com- 
pound him,  who  muft  exift  before    the  firft,  which    is  im- 
portable.    And    zdfy,  The  Simplicity  of  God  follows  from 
his  Independency:  For  on  the  contrary,  what  is  compound- 
ed cannot  be  Independent,  for  then  the  whole  depends  upon 
the  compofing  Parts,  and  the  Union  of  thole  Parts  depends 
upon  the  Compofer.     3dly,  God  is  immutable  and  therefore 
a  fimple     Being,  for  whatsoever  is  compounded,    is    liable 
to  be  difolv'd  into  the  Parts  of  which  the  Compofition  is 
made,  and  thus    it  is  changeable.     /j.thly.  The  Eternity  of 
God  proves  him  to  be  a  fimple  Being,  for  whatibever  has  had  a 
Beginning  may  have  an  End  !  To  this  we  may  farther  add, 
Wis  Infinity  and  Perfections.     And  ift.  If  God  be  Infinite, 
as  the  Scriptures  afTerts  when  it  informs  us,  That  he  fills  the 
Heaven  and  Earth,  and  that  the  Heaven   of  Heavens  cannot 
contain  him,  than  he  is  a  fimple  Being :  For  whatibever    is 
compounded  is  finite,  the  Parts  compofing   muft   needs  be 
finite,  becaufe  they  are  lefs  than  the  Whole.     And  it  is  im- 
pofiible  for  a   Number  of  finite  Parts  to    produce  Infinity, 
adly.  If  God  be  a  moft  Perfect  Bei?ig  as  the  Scripture  after  ts 
Mat.  v.  48.  Be  P  erf  eel  as  your  Heavenly  Father-  is  Per  feel  t 
then  he  is  a  fimple  one.     Becaufe  not  only  all  Men  acknow- 
ledge that  it  is  more  Perfect  to  be  Wifdom  itfelf,  than  to  be 
Wife,  to  be  Goodnefs  it  felf,  than  to  be  Good  :  But  alio  the 
Notion  of  a  Part  involves  a  manifold  Imperfection,  inafmuch 
as  it  has  not  the  Perfection  of  the  Whole,    and  pre-requires 
a  Compofer, 

Now 


Proved  and  Explain' d  \  $  9 

Now  the  Simplicity  of  God  is  a  divine  Property  whereby  he 
is  void  of  all  Composition,  Mixture  and  Divifon,  being  all 
Effence,  Jo  that  whatfoever  is  in  God,  is  God.  The  Almighty 
by  his  Simplicity  is  free  from  all  Kinds  of  Compofition,  by 
which  different  Things  unite.     As  particularly, 

1  ft.  From  a  Compofition  of  quantitative  or  bulky  Parts 
which  belongs  to  Bodies  ;  but  God  is  a  Spirit,  as  has  been  al- 
ready made  evident. 

2dly,  Of  efj'ential  Parts,  fuch  as  Matter  and  Form,  thefc 
belong  only  to  Bodies-,  but  God  is  immaterial. 

3 dly,  Of  Subjlance  and  Accident.  Seeing  that  all  Acci- 
dents are  judg'd  more  imperfect  than  the  Subftances  to 
which  they  belong,  and  are  liable  to  change,  as  Whitenefs 
in  the  Wall,  they  are  therefore  incOnfiftent  with  the  divine 
Perfection. 

4thly.  Of  Effence  and  Exifience,  feeing  that  Exigence 
is  but  an  Act  of  the  Effence,  and  nothing  different  from  it, 
which  might  infer  a  Compofition. 

4thly.  Of  G etuis  and  Difference,  which  every  Species 
contains  :  God  is  a  Being  above  Being,  in  nothing  he  agrees 
with  others,  but  in  all  Things  he  differs  from  all.  But  on 
the  Contrary,  every  Creature  is  fubject  to  Compofition,  and 
confequently  to  Divifion.  All  Things  which  are  created* 
are  made  by  joining  together  into  one,  more  Things  than 
one,  and  fo  they  confift  of  divers  Things.  Some  have  a 
more  grofs  Compofition  of  Parts,  both  Effential  and  Inte- 
gral. As  a  Man,  of  Soul  and  Body  5  and  the  Body  of  Flefh, 
Blood  and  Bones.  Some  have  a  finer  Compofition,  e.  g. 
an  Angel  is  compounded  of  Subjlance  and  Accidents  that 
cleave  thereto.  His  Subftance  or  Effence,  his  Faculties 
and  Qualities  are  different  Things.  His  Life  is  one  Thing  } 
his  Will,  Power,  Wifdom,  Agility,  or  Nimblenefs  other 
Things.     And  the  fame  may  be  laid  of  his  Goodnefs,  which 

the 


t6o  The  Spirituality  of   God  improved. 

the  Scriptures  inform  us,  fome  Angels  have  loft  and  yet  retain 
their  Beings.  And  thus  the  Soul  of  Man  and  all  other 
Creatures  are  made  up  of  many  Things  joined  together. 

But  God  is  ablblutely  Simple,  without  Parts  or  Accidents  j 
his  Eflence  and  Attributes  are  all  one  Thing  in  him,  tho' 
differently  conceiv'd  of  by  us  !  But  here  let  it  be  carefully 
obferved,  that  Simplicity,  as  it  is  oppos'd  to  Wifdom,  which 
is  fometimes  the  Senfeof  the  Word  in  Scripture  (Pro.  i.  22.) 
cannot  without  the  greateft  Blafphemy  be  aicrib'd  to  God. 
It  is  therefore  Simplicity  only,  as  it  is  oppos'd  to  Mixture  and 
Competition,  that  is  to  be  afcrib'd  to  God.  "  That  is  pre- 
"  perly  called  Simple  (fays  Zanchy)  which  is  not  compojed  of 
"  different  Things.  And  by  how  much  the  lefs  any  Thing  is 
"  compounded,  fo  much  the  more  Simple  it  is,  and  is 
u  caWdr         But 

2dly.  Is  God  a  Spirit?  Then  we  mould  frame  no  refem- 
blance  of  him  in  our  Thoughts  as  tho'  he  were  a  material 
Being  or  had  a  Body  !  And  far  lefs  mould  we  form  Ficlures 
and  Images  of  God,  cither  for  Decency  or  Devotion.  It  is 
Folly  with  a  Witnefs  to  pretend  to  draw  the  Lineaments  or 
Form  of  an  immaterial  and  invifible  Beino;.  And  indeed  it 
is  an  idolatrous  Practice,  which  theAlmighty  ftriclly  caution'd 
the  People  of  Ifrael  againft,  Dent.  vi.  12,  j  5,  1 6.  .And  the 
Lord  [pake  unto  you  out  of  the  mid/l  of  the  Fire,  ye  heard  the 
Voice  of  the  Words  but  faw  110  Jimilitude  ;  take  therefore  good 
Heed  unto  your/elves,  for  ye  faw  no  manner  of  Similitude  in 
Horeb,  left  ye  corrupt  your] elves  and  make  you  a  graven 
Image,  the  Similitude  of  any  Figure,  the  lihenejs  of  Male 
or  Female.         But 

odly.  Is  God  a  Spirit?  Then  he  is  the  moft  fuitable  Good 
to  our  Souls,  which  are  Spirits.  As  he  is  a  ipiritual"  Being, 
he  fuits  their  Nature  and  can  communicate  himfelf  to  them  , 
And>  as  he  is  All-fumcicnt,   lie   can   fully  fat-iffy  their  moft 

extenfivfc 


Spiritual  Worfhip  apply  'd.  i  6  i 

sxteniive  Defires.  But  on  the  Contrary,  tho'  earthly  Enter* 
tainments  may  gratify  our  ienfhal  Appeties,  yet,  becaufe  of 
their  grofs  and  elementary  Nature,  they  cannot  fatisfy,  and 
do  not  fuit  our  Souls,  neither  in  reipect  of  their  Nature 
and  Dignity,  or  their  Defires -and  Duration.  It  was  there- 
fore exceeding  fbolifh  in  the  rich  Man  to  lav  to  his  Soul, 
in  refpect  of  fuch  Things,  that  it  had  much  Goods  laid  up  for 
many  Tears.  Such  Entertainments  can  no  more  fatisfy  the 
anxious  Soul,  than  Hufks,  Gravel-Stones,  or  the  Eaft  Wind 
can  fatisfy  the  cravings  of  our  Stomach !  And  it  is  with 
great  Juftice  that  the  Scriptures  afcribe  fuch  ignominious 
Epithets  to  all  earthly  Good,  to  fignify  in  the  ftrongeft.  Terms 
its  infufficiency  to  content  the  Mind. 

4thly.  Is  God  a  Spirit'?  This  fhews  us  then  the  ne- 
neceffity  of  Spiritual  Wormip.  This  indeed  is  plainly  ex- 
prefs'd  in  our  Text.  Such  a  Wormip  is  fuitable  to  the  Na- 
ture of  God,  and  will  be  only  accepted  by  him.  The  jufmefs 
of  this  inference  fome  of  the  Pagans  difcovered  by  the  Dint 
of  Natures  Light.  Cato  Jtpeaka  excellently  about  it  in  his 
Difticks,  in  the  following  Manner. 

Sideus  ejlanimus  iiobis  ut  carmina  dicunt. 
Hie  tibi  precipue  fit  pur  a  mente  colendus,  i.  e. 

If  God  is  a  Spirit,  as  the  Poets  inform  us,  then  cur  cheif 
Care,  mould  be  to  wormip  him  with  a  pure  Mind. 

And  feeing  this  fpiritual  Wormip  is  the  Touch-Stone  of 
true  Chriftianity,  we  mould  be  hereby  enduced  to  exa- 
mine ourfelves  with  all  Speed  and  Serioufnefs,  whether  we 
perform  it  or  not,  and  that  by  an  impartial  and  deliberate 
Application  of  what  has  been  faid  concerning  it,  in  the 
doctrinal  Part  of  this  Difconrfe.  N'owifupon  Tryal  we 
find  the  aforeiaid  Characters  of  fpiritual  Worship  in  us,  we 
may  and  ought  to  rejoyce  in  Chrift  Jefus,  notwithstanding 
our  many  defects,  becaufe  we  are  compleat  in  him;  Sincere 
Intentions  are  accepted  for  Performance^,  efpecially  when  an- 

X  opportunity 


i  6  2  7&<?  Spirituality   of  God  Improved. 

opportunity  for  Action  does  not  prefent  it  felf.  Thus  it  was 
in  David's  Cafe,  altho'  lie  did  not  actually  build  the  Tem- 
ple, yet  becaufe  he  honeftly  purpofed  to  do  it,  the  Almigh- 
ty look'd  upon  it  as  done. 

But  fuch  as  are  deftitute  of  the  aforelaid  Characters  who 
worfhip  God  who  is  a  Spirit,  without  Spirit ;  who  draw  near 
to  God  with  their  Lips,  while  their  Hearts  are  far  from  him  j 
who  reft  in  a  dead  Form  of  Devotion  j  who  content  themfelv'es 
with  bodily  Exercife,  which  profits  little,  and  in  the  mean 
Time  with  their  Minds  ferve  themfelves,  all  iiich  are  in  a 
doleful  Cafe,  their  fpecious  Worfhip  bein:2;  deftitute  of 
Spirit  and  Soul,  is  dead,  and  ftinks  before  God  as  a  dead 
Corps  that  is  putrify'd  does  in  our  Noftrils  !  Such  Services 
fehovah  cajh  as  Dung  upon  their  Faces,  Mai.  23.  Such 
in  the  Judgment  of  God  are  Hypocrits,  and  fuch  he  pronoun- 
ces a  Woe  upon,  Mat.  xxiii.  25,  26.  Wo  unto  you  Scribes 
and  Pharifees,  Hypocrits,  for  ye  make  clean  the  out  fide  of 
the  Cup  and  Platter ■,  but  within  they  are  Jul  I  of  Extortion 
and  Excefs. 

5thly,  Is  God  a  Spirit  ?  Then  let  us  purify  our  Spirits  or 
Hearts  more  and  more  from  all  fpiritual  Wickednds,  and 
devote  them  to  God.  Now  the  Defires  or  luftsof  the  Mind, 
which  War  againft  it,  and  ought  to  be  pureed  away,  are 
thefe,  viz.  Ignorance,  fpiritual  Blindnefs,  Pride,  I;:fU-l:iy, 
Hypocrify.  We  mould  be  enduced  to  oppoie  fpiritual  Evils 
by  the  following  Considerations,  ift.  Becaufe  they  make  us 
molt  like  the   Devils,  who  are  fpiritual  WickednefTes. 

2dly.  Becaufe  Sin  is  ftrongeft  in  the  Spirit,  as  its  Foun- 
tain. 

3dly,  Becaufe  God  who  is  a  Spirit,  as  he  is  pleafed  with 
fpiritual  Services,  fo  he  is  principally  offended  with  ipirituai 
Abominations  !  Befides,  thofe  Evils  are  especially  contrary  to 
the  Perfection  of  the  fpiritual  Law  of  God.     Now  we  mould 

endeavour 


The   Spirituality    of  G W  Improved.  163 

endeavour  to  purge  our  Hearts  from  the  aforefaid  Evils,  by 
Watchfulnefs  in  oppoling  the  firft  evil  Motions,  by  medita- 
ting on  the  divine  Word,  by  repeated  Ads  of  Faith  upon 
Christ,  and  by  earneft  Prayer.  And  we  mould  be  incited 
to  give  our  Hearts  and  our  Spirits  to  God  by  coniidering 
ift.  That  he  requires  it,  my  Son  give    me  thine    Heart. 

2dly,  He  lias  the  beft  Right  to  it,  for  he  h&s  made  it,  he 
is  the  Father  of  Spirits. 

3<ily,  He  bell  deferves  it  alio  in  Point  of  Gratitude, 
on  Account  of  his  preferving,.  providing,  and  redeeming 
Love. 

4thly,  It  ought  to  be  given  to  him  alfo  in  point  of  Inte- 
reft,  for  he  can  only  fatisfy  it  with  fuitable  and  enduring  Good  ! 
Let  us  there  commit  our  Spirits  into  his  Hands,  that  he  may 
iujiijy  them  by  the  Blood  and  Obedience  of  his  Son,  and 
faiiSlify  them  by  his  Spirit,  and  at  laft  receive  them  into  his 
Kingdom. 

Is  God  a  fimple  Being?  Then  let  us  glorify  him  upon  the 
Account  of  this  Attribute,  by  which  he  is  fo  much  exalted 
above  all  changeable  and  Compounded  Beings  !  and  let  us 
with  iimplicity  entirely  depend  upon  him  in  all  ad- 
verfity  !  He  is  Light  to  dired:  us,  Power  to  fupport  us, 
Love  to  refrefh  us,  yea  he  is  our  Life  and  Salvation  !  His 
iimplicity  makes  him  an  Object  worthy  of  Truft  and  Con- 
fidence, for  he  will  not  deceive  the  Expectations  of  the 
Poor.  And  fliould  not  we  Endeavour  to  imitate  the  Sim- 
plicity of  God  in  Heart  and  Converfation  ?  Let  us  ferve  God, 
not  with  a  double  Heart,  as  Hypocrits,  who  look  two  con- 
trary Ways;  but  with  Simplicity,  which  includes  theie  Things 
in  it,  viz.  Purity,  Sincerity,  and  Co?iJfancy. .  ift.  With  Purity? 
of  Heart,  Hence  our  Saviour  pronounces  a  bleiiing  upon 
thole  who  are  pure  in  Heart,  i.  e.    Who    love,     lone  for 

A  2  and 


164  &&*   divine  Simplicity  Improved. 

.and  labour  after  Holinefs  in    Heart,  and  do  not   habitually 
indulge  the    Contrary.! 

2dly,  Sincerity,  and  that  is  when  a  Perfon  by  one  direct 
Line,  aims  at  God's  glory  in  the  general  Courie  of  all  their 
Actions,  Natural,  Civil,  and  efpecially  Religious.  Hence 
our  Lord  informs  us,  that  if  our  Eye be  Jingle  our  whole  Body 
is  full  of  Light,  Mat.  vi.  22.  And 

3<dly,  That  this  pure  and  fincere  Heart  contends  towards 
its  Mark,  with  a  Conjlant  and  as  much  as  may  be  uniform 
Endeavour,  the  want  of  which  makes  Perfons  injlable  in  all 
their  Ways,  Jam.  i.  8.  And  we  mould  alio  be  iimple  in 
Co?iverfation,  after  the  Example  of  the  Apoftles.,  avoiding  all 
Deceit,  Faljhood and  Guile,  2  Cor.  i.  12.  This  is  our  rejoycing 
even  the  Teftimony  of  our  Conferences,  that  i?i  fmplicity  and 
godly  fincerity,  not  with  flefily  JVifdom  we  have  had  our  Con- 
versation in  the  World.  We  mould  be  excited  hereto  by 
the  following  Motives,  ift.  Becaufe  hereby  we  imitate  God 
in  his  primary  Perfection,  which  is  the  greaten:  Excellency 
of  the  reafonable  Creature.  2dly.  Such  are  BleiTed  by  our 
Lord  (Mat.  v.  8.)  3dly.  Simplicity  is  the  Foundation  of 
Conftancy,  as  a  double  Mind  is  of  Inconftancy.  4thly.  The 
double  Minded  are  abhor'd  by  God,  and  muff,  (o  continu- 
ing,   expect   perpetual    ruin.  (Pfa.  xiij 


SERMON 


The  divine  Immenfity  and  Omniprefence  proved.  1 65 


SERMON    VIII. 


PSALMS  cxlv.  3. 
Great  1 s  the  Lord,   and  greatly  to  be  praifed\    and  his  Great- 
nefs.  is  imfearchable. 

THIS  Text  represents  to  us  the  Infinity  of  God's  Ef- 
ience  or  Being,  and  the  Necefiity  of  Honouring 
him  on  this  Account.  And  iff.  we  have  a  Re- 
prelentation  of  the  Infinity  of  the  divine  Being, 
more  generally  in  thefe  Words,  great  is  the  Lord 'or  Jehovah  r 
Here  God,  denominated  by  his  ErTence,  is  faid  to  be  great : 
For  the  Name  Jehovah  intends  his  ErTence  Or  Being,  that 
thus  we  might  know  his  ErTence  is  Infinite.  TheWord great 
muft  either  refer  to  Quantity  or  Quality,  if  to  Quantity, 
then  either  to  Number  or  Magnitude  ;  in  refpect  of  Num- 
ber God  is  one,  but  fo  one,  as  eminently  to  include  yea  ex- 
ceed all !  In  -refpect  of  Magnitude,  God  is  great  withoutQuan- 
tity,  as  he  is  good  without  Quality,  i.  e.  As  his  Good  nefs 
is  not  any  Thing  added  to  his  Being,  as  it  is  in  Creatures ; 
but  is  the  fame  with  it,  fo  his  Greatnefs  does  not  confift 
in  the  Bulk  or  Dimenfions  of  Bodys,  fuch  as  Heigth,  Depth, 
Breadth,  &c- 

But  if  the  Word  great,  be  apply'd  to  Quality,  then  it 
denotes  the  Excellency  of  a  Thing  or  Perfon,  together  with 
an    eminent   Degree   of  that    Excellency.     And   thus  it  is 

with 


1 6  6  The  divine  Immenjity, 

with  God,  he  exceeds  all  others  in  Excellency  ;  but  we 
have  in  the  Words  of  our  Text,  a  more  Particular  Deli,  r'p- 
tion  of  the  Infinity  of  the  divine  Being,  in  theie  Words. 
And  his  Greatnefs  is  nnfe  arch  able,  or  as  the  Words  are  in- 
terpreted by  others,  has  no  End,  as  that  which  is  finite 
may  be  fearched,  lb  on  the  contrary  that  which  is  un- 
fearchable  muft  needs  be  Infinite,  'Job.  5'.  9.  Which  doth 
great  Things  and  unfearchable,  marvellous  Things  without 
Number.  Rom.  xi.  33.  0  the  Depth  of  the  Riches,  both  of 
the  IVifdom  and  Knowledge  of  God,  how  unfearchable  are  his 
Judgments,  and  his  Ways  pa/f  finding  out  I  Which  is  empha- 
tically exprefs'd  by  comparative  Terms,  whereby  God  is 
laid  to  be  greater  than  all  other  Gods.  2  Chron.  ii.  5.  And 
the  Houfe  which  I  build  is  great,  for  great  is  our  God  above 
all  Gods.  Pfal.  exxxv.  5.  For  I  know  that  the  Lord  is  great , 
and  that  our  Lord  is  above  all  Gods.  i.  e.  Not  only  above 
Emperors,  Kings,  Princes  and  Magiftrates,  who  are  call'd 
Gods,  becauie  they  bear  ibme  Image  of  the  divine  Sove- 
reignty, by  their  Superiority  and  Power  of  Government ;  but 
alfo  above  all  faife  Gods,  who  are  great  in  the  Opinion  ot 
their  Worfhippers.  The  Number  of  which  in  the  Time  of 
Hefiod,  was  above  Thirty  Thouiand,  to  every  of  which  was 
afiign'd  fome  peculiar  Perfection  j  without  doubt  then,  he 
who  is  greater  than  all  thofe  mult  needs  be  infinite,  and 
ought  to  be  praifed  as  iuch  j  which  is  the  2d.  Particular 
our  Text  contains.  Great  is  the  Lord 'and greatly  to  be prais 7/. 
God  fhould  be  greatly  honour'd  by  cair  Minds,  and  highly 
extol'd  by  our  Lips  and  Lives.  lie  fhould  be  prais'd  in  the 
fuperlative  Degree,  more  than  any,  more  than  all,  becauie  he 
is  greater  and  more  excellent  than  all,  in  his  Being  and  Per- 
fections.    In  diicourfing  upon  this  Text,  I  /hall 


And  Omniprefence  opened  i6j 

I.  Endeavour  to  prove  that  God  is  infinite  in  his  Eflence. 

II.  Labour  to  explain  the  Nature  thereof,  And 

III.  Speak  of  his  Immenfity  or  Omniprefence,  which  re- 
fults  therefrom,  andfo  proceed  to  the  Improvement.    And 

i  ft.  The  Scriptures  afTert  the  Infinity  of  God's  Effence,  not 
only  in  thofe  Places  already  mentioned,  but  alfo  in  thefe 
following  viz.  Jobxxxvl.  26.  Behold  God  is  greats  and  wc 
know  him  not,  neither  can  the  Number  oj  his  Tears  be  fear ch- 
ed  out,  Job.  xi.  7,  8,  9.  Can  ft  thou  by  fe  arching  find  out  God,  canfi 
thou  find  out  the  Almighty  unto  Perfection,  it  is  high  as  Heaven, 
what  canfi  thou  do,  deeper  than  Hell  what  canfi  thou  know?  The 
Meafure  thereof'  is  longer  than  the  Earth,  and  broader  than 
the  Sea.  AndReafon  alfo  confirms  the  fame  Truth,  as  appears 
by  the  following  Particulars,  viz. 

ift.  If  God's  Being  and  Perfections  are  incom'prehenfi- 
ble,  as  has  been  proved  in  this,  and  in  a  preceeding  Sermon, 
then  certainly  they  are  infinite.  The  great  Reafon  why 
Men  and  Angels  cannot  grafp  the  Knowledge  of  the  di- 
vine Being  is,  becaufe  it  is  too  vail:  an  Object  for  their  fi- 
nite Capacities  to  compafs. 

2diy.  There  is  nothing  in  Creatures  that  argues  an  End 
or  Defect,  either  in  their  Being,  Power,  Prefence,  or  Dura- 
tion ;  for  which  they  are  call'd  finite,  which  is  not  very  alien 
or  remote  from  God,  and  therefore  he  is  Infinite. 

3dly.  He  created  tat  World  out  of  nothing,  which  re- 
quir'd  infinite  Power,  becaule  of  an  infinite  Diftance  which 
was  to  be    overcome,  between  nothing;  and  fomethino". 

4thly.  Seeing  the  higheft  Perfection,  is  neceflarily  includ- 
ed in  the  Notion  of  a  God,  and  this  the  Scriptures  confirm, 
by  calling  him  the  mo/i  High,  Pfal.  xviii.  13.  Then  his  Be- 
ing and  Attributes  are  Infinite  :  For  fomething  higher  and 

more 


i  6$  The  divine  Immenfty, 

more  excellent    than  finite  may  be  conceiv'd,  viz.    lbme- 
thing  that  is  Infinite.     And 

5thly.  Seeing  he  is  abfolutely  the  firft  Being  lie  mrrft  of 
Neceflity  be  Infinite,  for  thus  there  can  be  none  before  him, 
to  limit  his  Being  and  Perfections.  If  his  Being  had  any 
Bounds,  it  could  not  be  abfolute.  The  Reafon  why  Crea- 
tures are  finite  is,  becaufe  they  are  made  by  another,  who 
has  circumfcrib'd  their  Beings  within  certain  Limits.  Now 
that  God  is  abfolutely  the  firft  Being,  exifting  of  himfelf. 
has  been  already  prov'd  in  a  preceeding  Sermon. 

6thly.  Forafmuch  as  all  the  various  Perfections  of  Crea- 
tures, both  Angelical  and  Human  in  Heaven  and  Earth, 
are  borrow 'd  from  God.  He  who  is  the  unexhauited  Foun- 
tain, from  which  they  all  flow,  mu(t  be  Immenfe  and  In- 
finite :  For  furely  the  Giver  rnuft  be  greater  than  the  Recei- 
ver. Hence  is  that'  notable  Scripture.  Rem.  xi.  ^5,  36. 
Who  hathfrjl  given  to  him  and  itjjball  be  reaompenfed  'ttnta ■■* 
him  again,  for  of  him,  and  thro'  him,  and  to  him  arc  all 
Things.     I  proceed  to  cenfiderthe 

2d,  Propos'd  which  was  to  explain  the  Nature  of  God's 
Infinity,  efpecially  in  hisEJfhicc  j  which  may  be  thirs  defcrib'd, 
viz.  That  it  is  an  incommunicable  Property  of-  Jehovah. 
whereby  he  is  without  all  Bounds  and  Limitations  in  his-  Be* 
ing  and  Perfections.  The  Infinity  of  God  rriny  be  faid  to 
reipecl,  either  his  Attributes  or  his  Being  ;  as  it  relpecls  his 
Attributes,  thus  hisjuftice,  Power,  Wii'dom,  Holinefs,  Grace, 
Mercy,  and  Duration,  are  laid  to  be  Infinite  in  Scripture. 
that  is  without  Bounds,  Limits;  or  End.  As  it  refpects  his  Be- 
ing, it  fignifics  that  it  neither  is,  or  can  be  bounded,  neither 
outwardly  by  an  cncompafTing  Body,  as  material  Things 
are,  nor  inwardly,  by  proper  Limits,  as  created  Spirits.  All 
Creatures    both  Human   and  Angelical  as  well  as  others  are 

bounded 


And  Omniprefence  opened..  169 

bounded  by  their  Effences,  the  Form  acting  upon  the  Mat- 
ter limits  it  within  its  own  Confines.  But  God  is  unlimited, 
and  can't  be  fearched  out  to  Perfection,  yob.  xi.  7.  And  in- 
deed this  is  applicable  to  all  that  can  be  laid  of  him  I 
Hence  fays  the  Pfalmift  bis  underftanding  is  infinite.  And 
indeed  infinity  is  the  peculiar  Glory  of  God,  whereby  he  is 
diftinguifh'd  from  and  far  advanced  above  all  fecondary 
Being?. 

God  is  infinite  not  according  to  the  Etimology  of  the 
Word,  which  refpects  an  End  only,  for  he  is  without  Be- 
ginning and  End.  Zanchy  obferves,  "  That  a  Thing  is  caWd 
"  privativly  Infinite,  which  indeed  hath  not  an  End,  but 
t:  can  have  it.  This  is  applicable  to  the  noblejl  Creatures 
s:  even  to  Angels  and  the  Souls  of  Men. 

"  And  2-dly.  That  that  is  negatively  infinite,  which  neither- 
"  has  nor  can  have  any  End.'''  In  this  Senfe  God  only  is 
infinite,  yet  when  we  fay  that  God  is  negatively  infinite,, 
a  pofitive  Perfection  is  thereby  intended.  "  Infinity  (faith 
"  Gomarus)  is  an  abfolute  property  of  the  EfTence  of  God, 
"  which  is  not  limitted  or  circumfcrib'd  by  any  Terms,  or 
K  Bounds  of  Caufe  or  Meafure."  To  explain  this,  let  it  be 
obferv'd,  that  every  Creature  hath  a  fourfold  Limitation,  viz.. 
Gf  the  Kind  of  Being,  Degrees  of  Being,  of  Ti/ne  and  Place. 

And.  iff.  Creatures  are  limitted  as  to  their  Kinds  of 
Being,  fome  are  of  one  Kind,  and  fame  of  another 
fome  are  fimple,  fome  compounded,  fome  have  Bodies, 
fome  not,  fome  have  Life,  fome  none,  fome  have  Senfe 
fome  none.  The  great  Creator  hath  fix'd  them  in  their  fe- 
veral  Kinds  and  Orders,  that  fo  the  whole  Frame  of  Things 
may  be  beautify'd  with  variety.  But  God  himfelf  is  not  li- 
mited to  any  kind  of  Being.  He  hath  in  himfelf  all  Kinds, 
not  fubjectively,  but  eminently. 

2diy.  Creatures  are  limited  to  Degrees  of  Being  and 
Gocdncf,   or  Excellency,  fome  have  higher  and  fome  lower 

Y  Degrees, 


i  7  o  The   divine   Immenfty   and 

Degrees,  but  the  Being  of  God  is  abfolute  perfect  and  infinite 
and  fo  beyond  ail  Degrees  and  Meafures ;  and  thus  are  all 
his  Attributes  which  fpring  from  his  Being,  and  on- 
ly differ  therefrom   in  our  Manner  of  conceiving. 

3cily  Creatures  are  limited  as  to  Time  ovDuration_  they  have 
a  Beginning  either  with  or  in  Time,  and  a  Succeflion  in  Du- 
ration, and  either  have  or  may  have  an  End.  But  God  is 
Eternal  an  Everiafting  Now,  without  Beginning;,  Succeflion, 
or  End. 

4thly.  Creatures  are  limitted  as  to  Place,  they  are  includ- 
ed in  a  Place,  and  cannot  be  every  where  at  once,  but  God 
is  Immenfe  and  Omniprefent.  And  thus  I  am  led  to  fpeak 
upon  the 

3d,  Propos'd,  viz.  the  Immenfty  and  Omniprefcnce  of 
God.  Thefe  Words  reprefent  the  lame  Thing  after  a  diffe- 
rent Manner.  Infinity,  as  it  cannot  be  meafured  by  Place, 
or  any  other  Dimenfions  of  Length,  Breadth,  Depth,  Height, 
iscall'd  Immenjity.  As  it  exfifts  with  every  Creature,  it 
is  calPd  Omniprefcnce  ;  and  as  it  co-ex  ids  every  where,  it 
is  cali'd  Ubiquity.  This  Attribute  of  God  may  be  thus  de- 
fcrib'd,  viz.  That  it  is  the  Infinity  of  the  divine  Efience,  as 
that  exijls  with  all  Space.  By  Space,  we  are  to  underftand 
nothing  more  than  where  a  Creature  does  or  may  exift,  and 
therefore  it  is  two  Fold,  viz.  ift.  either  a  vacuum  or  void, 
where  a  Creature  can  exift,  or  a  Place  where  it  actually 
does  exifr.  Therefore  Space  is  properly  no  Being,  much  lefs 
a  Body,  for  then  when  a  Body  is  in  a  Place,  one  Body  would 
be  in  another.  Neither  is  it  the  fame  with  a  Body  which 
iscontain'd  in  a  Place,  for  when  a  Body  is  remov'dthe  Place 
containing-  remain's.  Nc  idler  are  Breadth  and  Length,  and 
other  fuch  like  Dimenfions,  properly  in  Space;  but  in  the 
Bodies  which  are  or  may  be  contain'd  therein.  Now  the 
Almighty  is  not  extended  together  with  Space,  or  diffus'd 
thro'  it,    for  thefe  Things  only  belong  to  Bodies.     Jehovah 

bein? 


Ommiprefense  operid.  171 

being  without  Matter  or  Parts,  muft  be  without  Extenlion  -, 
and  having  no  Matter  he  can  have  no  Form,  which  belongs 
to  Mutter,  and  gives  it  the  Dimensions  of  Weadth  and 
Length,  5cc.  The  Almighty  only  exifts"  together  with  all 
Space,  not  by  Multiplication  of  himfelf,  for  he  is  one  ;  nor 
by  Divifion  by  Parts,  being  partly  in  Heaven  and  partly  on 
Earth,  for  he  is  molt  Simple  and  cannot  be  divided  :  Nei- 
ther can  the  Almighty  be  circumfcrib'd  or  bounded  bv 
Space,  becaule  he  is  a  Spirit  j  or  limitted  to  a  certain  Place, 
becaufe  he  is  Infinite.  God  exifts  with  all  Space  by  filling 
of  it.  Jer.  xxiii.  24.  Do  not  I  fill  Heaven  and  Earth,  Jayeth 
the  Lord.  The  Almighty  indeed  dees  not  fill  Space  as  Bo- 
dies do,  becaufe  his  Being  there  does  not  exclude  the  Crea- 
ture :  Whereas  two  Bodies  cannot  occupy  the  fame  Place  in 
the  lame  Inftant  of  Time.  But  Jehovah  fills  all  Places  in 
the  following  refpects. 

1  ft.  So  as  not  to  be  included  in  any  Place  or  encompafied, 
for  then  he  mult  be  finite :  But  the  Heaven  of  Heavens  can- 
not contain  him.  And 

2dly,  So  as    not    to   be    excluded  out  of  any  Place  -,  and 
hence  it  is  laid,  Act.  xvii.  27.  That  he  is  not  far  from  every 
one  of  us.     Even  the   Heathens,  by  the  Light  of  Nature, 
could  lay,     "  Jovis    omnia  plena  •    all  Things  are  full  of 
cc  Jupiter." 

3diy,  So  as  to  be  without  Motion  from  Place  to  Place  : 
And  therefore,  when  the  Scriptures  fpeak  of  his  defending 
from  Heaven  to  Edrth,  his  riding  on  a  Cherub,  and  on  the 
Wings  of  the  Wind,  it  is  only  a  form  of  Speech  accom- 
modated to  our  weak  Way  of  conceiving  of  God  and  di- 
vine Things,  importing  lome  fpecial  Manifestation  of  God 
in  his  Works  of  Providence.  And 

Y  2  4thly, 


172  The  divine  Jmmenjky  and 

4thly,  So  as  to  be  beyond  all  Place ;  for  what  is  Place  but 
the  Limit  of  created  Beings?  It  muff  therefore  be  finite 
how  vaft  fbever  it  be,  and  therefore  cannot  contain  the  infinite 
God. 

The  Holy  Scriptures  afTert  in  ffrong  Terms,  the  Omnipre- 
fence  of  God,  Pja.  cxxxix.  from  the  7th  to  the  1  oth  Verfes, 
Whether  fl:  all  I  go  from  thy  Spirit,  cr  whither  flail  I  Jlee 
from  thy  Prefence  f  If  I  ajfend  up  into  Heaven,  thou  art  there, 
If  I  make  my  Bed  in  Hell,  behold  thai  art  there.  If  I  take 
the  Wings  of  the  MGrning  and  dwell  in  the  uttermoji  Parts 
of  the  Sea,  even  there  fall  thy  Hand  lead  me,  and  thy  right 
Handfiall  hold  me.  Act.  xvii.  28.  For  in  him  we  live  and  wove 
and  have  our  Being.  And  indeed  the  Qmniprefence  ofGod  ne- 
ceffarily  follows  from  his  Infinity,  which  we  have  before  con- 
iidered :  For  what  is  Infinite  in  EfTence,  cannot  be  reflricted 
to  any  Place.  It  is  contradictory  to  fuppcfe  that  that  which 
is  boundlefs,  mould  be  bounded  j  it  is  juft  in  other  Words  to 
fay,  that  that  which  hath  no  limits,  nor  pofTibly  can  have 
them,  yet  that  it  hath  them ;  which  is  abfurd  ! 

Befides,  to  be  retrained  by  any  to  a  Place,  is  as  incon- 
iiftent  with  the  Independency  of  God,  as  Motion  from  Place 
to  Place  is  with  his  immutability  or  unchangablenefs  ! 

It  likewife  follows  from  the  Almightynefs  of  God,  that  he 
can  Work  every  where,  which  could  not  be  if  he  were 
limited  to  any  Place. 

And  how  can  we  fuppofe,  that  a  perfect  Being,  who  is 
pofTefs'd  with  all  Perfection,  can  want  that  of  Omniprefence, 
without  a  manifeif.  Contradiction  ?  And  that  the  various 
Perfections  of  God  admit  of  no  Degrees  or  Meafures,  fol- 
lows neceiTarily  from  his  Simplicity.  Compounded  Beings 
admit  of  Degrees  and  Dimeniions,  but  fiich  as  are  Simple, 
have  none  :  Sweet  Things  have  their  Degrees,  but  Sweet- 
nefs  itfelf  is  above  all  Degrees ! 

But 


Omniprefence  opeifdl  x  y  \ 

But  before  I  proceed  to  the  Improvement  of  this  Subject, 
I  would  have  it  obferv'd,  that  altho'  the  Immenfity  and  Om- 
niprefence of  God,  does  in  thefirft  place,  concern  his  Eflence, 
yet  that  it  doth  alfo  reipect  his  Knowledge,  his  Operations, 
his  Providence,  by  his  Effence.  Hence  all  Things  are  faid 
to  be  naked  and  open  nnto  the  Eyes  of  him  with  whom  we  have 
to  do,  Heb.  iv.  13.  And  hence  God  is  faid  to  uphold  all 
Things  by  the  Word  of  his  Power,  Heb.  i.  3 .  Now  in  re- 
fpecl  of  God's  Operations^  he  is  faid  to  be  varioufly  prefent 
with  Creatures. 

1  ft.  In  Heaven,  he  is  prefent  by  his  Glory  :  There  he  makes 
his  divine  Majefty  and  Glory,  peculiarly  manifeft  to  the  equal 
Admiration  and  Delight  of  Saints  and  Angels  !  Hence  that 
blefTed  Place  is  call' d  the  Throne  of  God,  Ifa,  lxvi.  1.  And 
his  dwelling  Place,  2  Chron.    vi.  21. 

2d.  On   Earth,  God  is  prefent   by  his    Grace,  enlight- 
ning,    adopting,    fanctifying  and  comforting   his    People  ; 
hence  the  Spirit  is  promis'd  for  thefe  Ends,  yah.  xvi.  8.  9. 
3d.  In  Hell,  God  is    prefent  by    lys  Jujlice,  Pfa.  cxxxix. 
8.  If  I  make  my  Bed  in  Hell,  lo  thou  art  there:    There  in 
that  awful  Vault  of  Horror  and  Mifery,  are  dreadful  difplay's 
of  divine  Vengeance  upon  damned  Angels  and  damned  Souls, 
without  Intermilllon  and  without  End  !  I  might  alfo  obferve 
that   the  Almighty  is    prefent  after  an  inexprefhble  Manner, 
with  the  human    Nature    of  Christ,    by  the    Hypoftatical 
Union,  Col.  ii.  9.  For  in  ht 'm  dwells  all  the  fullnefs  of  the  God- 
head bodily.      God  was  alfo  prefent  with  the  Prophets  after 
an  extraordinary  Manner,  by  Wifdom  and   Revelation  1  Pet. 
i.  11-  And  fo  with   the  Anoftles,  by  whom  he  wrought  di- 
vers Miracles  3  and  the   Almighty  may    be  faid  to  be    in   a 
general  Way  prefent  with  all  the  Works  of  his  Hands,  fup- 
portingall  Creatures  by  his  Power,  and  Governing  all  their 
Motions  by  his  Providence  to  his  own  Glory,  and  hie  Peoples 

Good- 


i  74  Th*   divine  Immenfty   and 

Good.  I  proceed  to  the  Improvement  of  this  Subject.  And, 
i  ft.  The  ferious  Conflderation  of  the  Greatnefs  and  In- 
finity of  God,  compar'd  with  the  Nothingness  of  Mankind, 
may  juftly  make  us  afham'd  of  cur  Pride,  and  humble  us 
before  him  !  With  what  becoming  abafednefs  did  Abram  of 
old  fpeak  to  God  upon  this  Account,  Gen.  xviii.  27.  Be- 
hold now  I  have  taken  upon  me  to  fpeak  to  the  Lord,  who 
am  but  Dufi  and  AJhes  !  And  do  not  the  Angels,  thofe  No- 
bles of  the  Court  of  Heaven,  for  the  very  fame  Reafon 
vail  their  Faces  before  him ',  Ifa.  vi.  God  is  Infinite  in  his 
Being  and  all  his  Attributes;  and  what  are  we  but  Shad::,  s, 
Worms,  Loafs,  drops  in  the  Bucket^  a  little  Dufi  in  the 
Balance,  yea  as  Nothing  and  lefi  than  Nothing.  For  what 
Proportion  is  there  between  what  is  finite  and  infinity  ?  How 
juftly  may  we  therefore  ufe  the  Pfalmifts  Exclamation, 
Pfal.  viii.  4.  What  is  Man  that  thou  art  mindful  of  him  ? 

2dly,  The  Conflderation  of  the  Infinity  of  God,  mould 
incline  us  to  Modefly  in  our  Thoughts  of  divine  Myfteries, 
iuch  as  the  facred  Trinity,  the  hypoftatical  Union  of  two 
Natures  in  the  Perfon  of  Chriit,  and  any  other  Difficulties  we 
meet  with  in  Scripture,  to  which  our  weak  Underftandings 
are  not  equal.  In  this  Cafe  it  would  be  of  excellent  Ufe, 
humbly  to  call  to  Mind  the  Words  of  our  Text,  Great  is 
the  Lord  and  greatly  to  be  praifed,  his  Greatnefs  is  unfearcka- 
ble.  As  well  as  the  faying  of  Zophar,  Job  xi.  Canfi  thou 
by  fe arching  find  out  God,  canjl  thou  know  the  Almighty  to 
J  ■■(-;- feci 'ion,  it's  higher  than  Heaven,  what  canfi  thou  do  f 

In  refpect  of  thele  Things  we  mud  ufe  the  Apoffle's    ad- 
miring Exclamation,    Horn.  xi.  33.  Of    the  Depth  of  the 
Riches,  of  the  Wifdom  and  Knowledge  of  God,  how  unfear cha- 
fe his  Judgments)  and  his  Ways  pi  ngoutf 

3cl]y,  Is  Jehovah  infinite  in  his  Being  and  Attributes. 
Then  how   worthy  is  he   of  our    highefl   Love,    entireft 

Confidence, 


Qmniprefence  apply  d.  175 

Confidence,  and  freefl  Choice  ?  As  Excellency  is  the  pro- 
per Object  of  Love,  fo  by  Confequence  an  Infinity  of  it 
muil  needs  demerit  our  deareft  and  moft  fupream  Refpects ! 
And  how  fafely  may  we  repofe  our  whole  Truft  in  a  Be- 
ing, who  is  infinite  and  immutable  in  Wifdom,  Power 
and  Goodnefs  ?  Who  would  not  then  make  choice  of  fo  glo- 
rious a  Being,  for  his  Portion  and  Inheritance  ?  For  furely 
as  the  Pialmift  obfervcs,  Happy  is  the  People  who  are  infuch 
a  Cafe,  yea  Happy  is  that  People  whofe  God  is  the  Lord,  Pja. 
cxllv.  ult.  The  Excellency's  of  poor  Creatures  are  variable 
and  limitted,  and  while  here,  ftain'd  with  many  Defects  and 
Blemimes,  they  often  deceive  our  Expectation  !  Hence  the 
Perfon  is  curs'd  who  truft eth  in  Man,  or  maketh  FleJJj  his 
Arm!  Sometimes  they  cannot,  and  fometimes  they  will  not 
help  us  in  extremity.  Let  us  therefore  difclaim  all  Depen- 
dance  on  them,  all  immoderate  Love  to  them,  and  make  the 
infinite  Jehovah  the  only  Foundation  of  our  Religious  Trull, 
the  only  Object  of  our  tranfcendent  Refpect  and  Love  !  But 
4thiy.  Is  Jehovah  great  ?  Then  he  is  greatly  to  be  prais'd, 
this  is  the  Pfalmiffs  inference  in  our  Text.  If  it  be  proper 
to  make  Panegyricks  or  commendatory  Orations  in  thePraife 
of  temporal  Princes,  on  the  Account  of  their  Greatnefs,  how 
much  more  fo  muft  it  be  to  praife  the  King  of  Kings  and 
Lord  of  Lords  !  Lie,  and  He  only,  is  abfolutely  great! 
Great  of  himfelf,  independently  Great,  invariably  Great:  As  his 
Greatnefs  depends  upon  none,  fo  it  is  Subject  to  no  Altera- 
tion :  Likewife  the  Almighty  is  comparetivly  and  fuperla- 
tively  Great  :  Great  above  all  Gods,  yea  infinitely  and  inex- 
peffihly  Great  ;  Great  without  Bounds,  and  beyond  all  Ex- 
preftion  and  Conception.  Wh&reas  the  greatnefs  of  the  moft 
puiiTant  Monarchs  on  Earth,  is  derived,  dependent,  variable, 
and  finite.  Nov/  we  mould  Praife  the  great  God.  ift.  In 
our  Hearts,  by  thinking  great  Things  of  him,  vea  the  great- 
eft 


{ 7  6  The  divine  Immenjity  and 

eft,  feeing  "Jehovah  tranfcends  the  higheft  flight  of  an  Angels 
Thought ;  by  a  great  Efleem  of  him  above  all  others  and  of 
his  Prefence,,  Love^,  Promifes,  Worfhip.  By  a  great  and 
infatiable  Defire  after  a  Senfe  of  his  Love,  and  conformity 
to  his  Nature,  as  well  as  after  the  Manifeftation  of  his  Glory 
and  the  Promotion  of  his  Kingdom,  PiaL  lxxxiv.  1,2.  How 
amiable  are  thy  Tabernacles  O  Lord  of  Ho/Is  !  My  Soul  long- 
ethj  yea  even  faint eth  for  the  Courts  of  the  Lord,  and  my 
Fie  (J)  cryeth  out  for  the  living  God  !  And  farther  we  mould 
Praife  God  in  our  Hearts,,  by  Delight  and  Complacency  in  himr 
and  in  all  his  Ways  of  dealing  towards  us,  as  well  as  by  ex- 
pecting to  receive  great  Things  from  a  great  God  !  How 
condefcending  and  amazing  is  that  Place  of  Scripture  men- 
tioned by  the  Royal  Prophet  Ha.  xlv.  11.  Thus  faith  the 
Lord  the  Holy  one  of  Ifrael,  afk  me  of  things  to  come  con- 
cerning my  Sonsy  a?id  concerning  the  Work  of  my  Hands  y  com- 
mand ye  me.  Jehovah  delights  to  manifeft  the  dazling  Glo- 
ry of  his  Greatnefs  and  Infinity,  in  comparing  great  Salva- 
tion for  his  People  !  And  therefore  as  we  may  freely  afk 
s;reat  Mercy's  from  God,  fo  we  may  iafely  expect  them  !' 
For  who  can  control  Omnipotence,  or  {tt  bounds  to  Infinity  ? 
and  therefore  when  in  our  thoughts,  we  Queftion  hisAlmigh- 
tinefs,  we  turn  back  from  God  and  tempt  him,  and  limit 
the  holy  one  of  Ifrael,  (Pfil  78.  41 .) 

2dly,  We  fhould  praiie  God  with  our  Lips,  by  decla- 
ring among  others  with  a  loud  Voice,  his  infinite  Great  nets 
and  Excellency,  and'  exciting  others  to  do  the  fame,  (Pfal. 
eiii.   8,  20,  21.)       And, 

odly,  We  fhould  praiie  the  great  God  by  our  Lives } 
by  a  profound  Reverence  of  his  Majefty,  and  fear  of  offend- 
ing him,  even  in  the  fmallefl  Things,  byancarncfl:  Endea- 
vour to  obey  and  pleafe  him,  and  by  an  infinite  defire, 
and  fteadv  tare  to    enjoy  him    here  and    forever !  But, 


Qmniprefence  apply* d.-  ijj 

5thly,  Is  Jehovah  Infinite  ?  Then  we  may  hence  learn 
the  dangerous  Cafe  of  thole  who  flight  God  ;  but  who  are- 
they,  and  what  is  their  Mifery  ? 

Anfw.  1  ft.  All  inch  as  lay  in  the  Pride  of  their  Hearts 
with  Fharaeh,  who  is  the  Lord  that  I  fioidd  obey  him  ?  Ex.  ii. 
Or  like  thole  whom  Job  fpeaks  of,  job  xxi.  14.  'They  fay  un- 
to God \  depart  from  sri,  for  we  dejire  not  the  Knowledge  of  thy 
Ways ;  what  is  the  Al?nigh.ty  that  wejhuld  ferve   him  & 

2dly,  All  Inch  as  abuie  the  Kindnefs  and  Long-fufrering" 
of  God.  Rom.  11.4,  5.  Or  dejpife/t  then  the  Riches  of  his 
Gocdnejs  and  Forbearance,  not  knowing  thai  the  Goodncjs  of 
God  leadcih  to  repentance,  &c. 

3dly,  Thole  flight  Jehovah,  who  flight  Ins  EmbafTadors,, 
(Lukex.   it.)  And 

4thly,    Thefe  who  prefer  any  Thing  in    this  World   be- 
fore him,  2  Tin:,  in.  4.  Lovers  of  !  n  mere  than  Lovers 
cf  God.     How  dreadful  is  the  Cafe  of  ail    flich,  feeing;  they 
have   an  innnite  Godagainft  them?  How  can  they    endure 
his    infinite    Wrath,  and  which  Way  can   they  efcane    it  ? 
Not  by  Craft,   for  he  is  infinite  in  Wifdorn  and  Knowledge  ; 
not  by  Might,  for  he  is  infinite    in    Power.     When  he  but 
touches   the  Mountains  they  fmoke^  yea  the  Hills  tremble  at  his 
irrejence  !  Not  by  Flight,   for  he  is    ever/    where  Prefent. 
If  they  take  I            gs  of  the  Morning    and  fly  to  the  utmofl 
s  of  the  Earth,  if  they  afcendiheTop  tif Carmel  or    defcend 
into  the  Deeps  of  the  Ocean,  yet  they  cannot  efcapethe  Cog- 
nizance   of  God:s  Eye,  or  the  reach  of  his  Arm  !  He  is 
:'fhiy  in  Strength,  who  hath  hardned  him- 
felf  age:             and  prcjfered? 

6thly.  We  fhouid  be  excited  by  the  confideration  of 
God's  infinite  Greatnefs,  to  be  bold  and  magnanimous  in  the 
Service  of  God,  particularly  in  undertaking  ours,  for 

God.  and  in  encotwtering  great  Difficulties  and  Dangers  in 

Z  the 


178  Ihe  divine  Immenfity  and 

the  Way  of  Duty,  feeing  that  God  will  be  to  us  at  laft, 
as  to  Abram  of  old,  an  exceeding  great  reward.  And  far- 
ther we  mould  exprefs  magnanimity  m  a  generous  Contempt 
of  all  worldly  Gain  and  Grandeur,  when  compared  with 
God  and  his  Service.  And  in  a  frequent  Meditation  upon, 
and  vigorous  Profecution  of  divine  and  heavenly  Objects ! 
We  are  the  Sons  of  a  great  Prince,  born  to  a  great  Inheri- 
tance, and  we  are  redeemed  by  a  great  Price,  no  lefs  than 
the  Biood  of  the  Son  of  God  :  Seeing  that  the  great  God 
is  our  Shield  and  Buckler,  let  us  defpife  the  Threats  of 
Worms,    that  are  crum'd  before  the  Moth  !  But 

7tlily.  Is  God  Immenfe,  and  every  where  Prefent  ?  This 
opens  a  Scene  of  fweet  Confolation  to  God's  People  in  c- 
very  Danger  and  Difficulty,  becauie  he  is  prefent  with  them, 
not  only  with  his  Ellen ce,  but  by  his  Grace.  What  then  tho' 
they  mould  walk  thro''  the  Valley  and  jladow  cf  Death,  yet 
they  need  fear  no  Evil,ycr  God  is  with  them,  and  his  Rod  and 
Staff*  fiall  comfort  than  !  Particularly  if  they  are  in  Solitude, 
Banimment,  in  Prifon,  under  Perfecution,  the  Power  of 
Deceafes,  or  any  other  Calamity.  Plow  fweet  is  it  to  think 
that  God  is  at  their  right  Hand,  yea  as  a  Wall  of  Fire  about 
them !  And  therefore  it  may  be  faid  to  them  as  Julius 
Co; far  fpoke  to  the  Ship-Mailer  in  the   Time  »rm, 

"  Truji  to  fortune,  faid  he,  for  Julius  is  in  i .  ."    And 

as  Alexander  to  a  Soldier,  "  While  I  am  prefent,  faid  he, 
"  fear  the  Arms  of  no  Aduerfary,  tho'  you  ymrfehes  be  un- 
"  arm'd."  And  as  Auguftine,  "  What  Man  fhouldefl  thou 
"  fear  who  art  flac  d  in  the  Bofom  of  God,"  This  is  well 
exprefs'd  in  the  following  Stanza, 

Sic  uhi  Chriftus  adeft,  nobis  velaranea  murus. 

Sic  ubi  Chriftus  abeft,  vel  mums  aranea  fiet. 

i.  e.  When  Christ  is  prefent,  Cobwebs  as  Walls  we  fee. 

But  when  he's  abfent,   Walls  as  Cobwebs  be  1 

O! 


Omniprefence     apply  d.  i  J'f 

O  !  how  refreshing  is  it  to  think  that  God  is  not  only 
with  his  People,  prefect  by  his  E fence,  but  prefent  by  his 
Wifdom,  Power  and  Providence  I  to  conduct,  fupport,  protect 
and  revive  them  in  every  Difficulty,  and  to  fanctify  them  to 
them.  How  careful  mould  we  be  therefore,  that  this  great 
omniprefent  God,  mould  be  ours  in  the  Covenant  of  his 
Grace,  by  embracing  the  Mediator  of  the  Covenant  by  a 
living  Faith,  and  living  to  him  that  died  for  us.  We  may 
be  feparated  from  our  earthly  Friends  very  far,  but  God  is  e- 
very  where  :  He  was  with  Daniel  in  the  Den  of  Lyons ; 
with  Jonah  in  the  Water  ;  with  the  three  Children  in  the 
Fire;  with  Paul  andSikx  in  Prifon,  and  with  John  in  the 
Retirements  of  Paimos  I  If  we  live  humbly  and  watchfully, 
no  human  Art  or  Violence  can  feperate  him  from  our  Em- 
braces !  Well  might  the  PialmifT  fry  of  him,  that  he  is  a 
prejent    Help  in  the  Time  oj  Trouble.- 

8thly,  Is  God  Omniprefent  ?  Then  his  Eye  is  continually 
upon  us,  in  our  inch:  retir'd  RecefTes.  This  Confideration 
mould  excite  us  to  detc ft  and  avoid  ail  fecret  Sins,  becaufe 
a  holy  God,  a  jufr.  Judge,  and  righteous  Avenger  of  Sin 
continually  beholds  us  !  and  is  ©relent  with  us  in  our  rnoft 
obfeure  Retreats  !  The  Darknefs  hides  not  from  him,  but 
the  Night  mines  as  the  Day.  Hence  the  Lord  himfeif 
commanded  the  IJraelites  to  remove  every  filthy  Thing 
out  of  their  Camp,  becaufe  he  walk'd  in  the  midfl  thereof 
leafl  he  mould  turn  away  from  them,  Dent,  xxiii.  14.  The 
atheiftical  Imagination  that  God  is  far  off,  and  takes  no  Cog- 
nizance of  human  Actions,  is  the  fatal  Source  of  Sin  and 
Security  !  Hence  fome  are  indue  d  to  commit  thofe  Evils  in 
Secret,  which  they  dar'ft  not  do,  in  the  Prefence  of  the 
meaneft  Witnefs,  not  eonfidering  that  Confcience  is  as 
a  Thoufand  Witneffes,  and  that  God  is  infinitely  greater 
tkan   our  Hearts,  and  knoweth   all  things,     1  Job.  iii.  20, 

Z  2  A. 


i  80  ''The  divine  hxuntn/kf  and 

A  Senfe  of  God's  Omniprcfence  and  Qmnifc-ience,  is  a 
m oft  excellent  Defensive  againft  iecret  Impiety,  it  was  by 
this,  that  gallant  and  vir&ipus  Jc/eph,  warded  off^he  formida- 
ble Aifault  of  his  lascivious  Mii'treis,  Gen.  xxxis-  9.  How 
can  I  do  this  great   '  Inefi,   and  Sin  agai  .7  And 

by   this    job  repeli'd    Temptations  to   Idolatry,  job  xxxi. 
26,   27,   28.    If  I beheld  the  Sun  when  it  jhind,  or  the  Moon 
walking  in    Brightness.)  and  my   Heart  hath  been  jeer etly  en- 
ticed,  or  l.  y  mouth  hath  kifsed  my    Hand,  this  a/jo   were  an 
Iniquity  to  bepunijhedby  the  judge  j  for  I jhould  have  del 
the  God  that  is  above.     The  following  Council  of  a  F\ 
is    worthy  of  Remark,    '*  Turpe   quod  aclurus  te  fine   1 
i.  e.  If   thou,  art  about  to   do    any    Thing     Bene   or    Ignoble, 
be  afraid  of  your  felf,  tho'    there    be   no    Witnejs.     It   • 
Iikewiiea  noble  Anfwer  of  a  Chriftian  to  a  heathen  Philofb- 
pher,  who  being  aili'd  where  his  God   was,  reply -d,  "  Let 
'"  me  jirjl  under jland from  you  where  he  is  not"  But, 

Qthly,  Is  God  Immenje  and  Qmn/pre/ent  ?  Then  we  mould 
be  hereby  excited  to  iecret  Duty,  and  all  manner  of  Since- 
rity. The  Lord  is  every  where  Preterit  with  us,  "  For 
"  God  is  all  Eye,  and  continually  beholds  us-,  he  is  all  Ear 
"  and  incejfantly  hears  us,"  as  Augujline  obferves.  He 
bottles  all  our  Tears,  and  records  all  our  iecret  Sighs  and 
Groans,  none  of  our  Wreft lings  will  be  loft  !  For  that  God 
who  now  fees  in  Secret,  will  by  and  by  reward  openly. 
Surely  Solitarinefs  mould  neither  embolden  us  to  Sin,  or 
hinder  us  from  Duty.  Mr.  Leigh  in  his  Body  of  Divinity, 
tells  the  following  Story  of  two  religious  Men,  who  took 
two  contrary  Courfes  with  two  leud  Women  in  order  tore- 
claim  them,  "  The  one  came  to  one  of  the  Women  as  defirous 
<c  of  her  Company,  fo  it  ,;,  ght  be  with  Jeer e/y,  and  when  flee 
"  had  brought  him  to  a  cloje  Room  that  none  could  pry  into, 
"  then  he  told  her  that  all  the    -  and  Bars  which  were, 

"  could 


Omniprefence     apply' d.  I  8 1 

Si  could  hot  keep  God  out.  'The  other  dcfired  to  accompany 
"  with  the  other  Woman  openly  in  the  Street ,  whisk  when 
"  fie  rejected  as  a  mad  requeft,  he  told  her  it  was  better 
xc  to  do  it  before  the  Eyes  of  a  multitude  than  of  God. 

In  fine  let  us  be  exhorted  to  labour  to  walk  fmcerely  with 
God  evermore,  and  every  where  as  prefect  with  us  ;  in 
Imitation  of  Enoch,  Gen.  v.  24.  And  Enoch  walked  with 
God:  Of  Noah  Gen.  vi.  9.  Noah  was  .ajufl  Man  and  per- 
feci;  in  his  Generations,  and  Noah  walked  with  God :  Of 
Abram,  Gen.  17.  1.  This  the  Holy  Scriptures  many  V/ays 
require,  when  it  urges  us  not  only  to  walk  with  God,  but  to 
walk  before  him,  after  him  in  his  Name,  and  by  his  Spirit.  Let 
us  therefore  obandon  all  Hypocrhy,  walk  with  Fear  and  Re- 
verence as  under  the  Eye  of  God;  on  the  one  Hand  abftaining- 
from  every  Evil,  becaufe  of  a  prefent  God  ;  and  on  the  o- 
ther  Hand  embracing  every  opportunity  to  do  prefent  Good, 
without  delay  and  without  difguife,  not  with  Eye  Service  as 
Men  pleafers,  but  in  Jingle nefs  of  Heart  fearing  God,  that  we 
may  have  the  Teftimony  of  our  Confciences  here,  and  be  ac- 
cepted of  by  the  great  Omniprefent  and  Omnifcient  God 
hereafter  3  which  may  God  grant  for  Christ's  fake. 


SERMON 


1 8  2  The  Text  explain' aX 


I  A. 


ROMANS  xi.  33,  54. 
0  //><?  Depth   of  the  Riches  both  of  the  Wifdom  and  Knowledg  e 

of  God  !  How  unfearchable  are  his  'Judgment 's}  and  his  JVays 

paft  finding  out. 
For  who  hath  known-  the  Mind  of  the  Lord,  or  who  hath  be<  n 

his  Counfellor. 

HIS   Text   contains  an  admiring  Exclamation,  re- 
flecting the  tranfcendent  Knowledge  and  Wifdom 
of  God,  more  efpecially  apparent  in  the  Buiinefs  of 
Redemption  and  Predeftination,  in  which  we  may 
obferve  three  Things  viz.   ifl.  The  Perfon  exclaiming,  Paul 
an   Apoflle,  yea    one    of  the   moil    eminent  cf  that  Order.. 
A  Perfon  of  a  piercing  Genius,  and  polite  Learning,  bred  at 
the  Feet  of  Gamaliel,  a  Perfon  of  great  Advances  in  Grace 
and  divine  Knowledge,   a  Perfon  peculiarly  famous  for  un- 
wearied   and  extent!  ve  Labours  to    promote  the  Good  of 
Mankind,  and  moreover  one  whom  the  Almighty  was  plea- 
fed  to  infpire  after  an  extraordinary  Manner,  to  communicate 
the  Knowledge  of  himfelf  in  his  Son  to  aloft  World!     Yet 
here  we  may  behold  this  excellent  Perfon  maz'd  and  non- 
plus'd,  and   that  in  a  Matter  belonging    to  bis  own   Pro- 
vince, a  Matter  which  he  made  the  fubject  of  his  careful  En- 
quiries !  Tins  leads  to  a  2d.  Particular  in  the  Exclamation, 

viz,. 


The  Text  explain' A,  i  8  ^ 

mz.  The  Particle  Of  which  is  the  Manner  of  it.  This 
reprefents  the  Strength  and  vehemence  of  the  Apoftles 
pious  Patfion,  in  this  and  in  the  two  preceeding  Chapters, 
he  had  Ipoken  of  many  profound  Myfteries,  and  aniwered 
many  critical  Queftions.  But  here  he  makes  a  Paufe,  and 
falls  into  an  Admiration  of  God,  in  refpecl:  of  his  Wifdom 
and  Knowledge  !  He  feems  like  a  Man  who  wades  in  deep 
Waters,  till  he  loofes  Ground,  and  then  cries  out,  O  the 
Depth  !  And  fo  proceeds  no  farther.  Mr.  Pool  in  his  Sy- 
nopfis  juftiy  obferves,    "  That  the  Words  of  our  Text  are  an 

Epilogue  or  Conclufion  of  the  whole  preceeding  Difputation, 
1  by  which  he    teaches  that   he  had  aduced  fome  Reajons  of 

Eleclion  and  Reprobation,  but  that  he  neither  knew  them 
"  nor  had  taught  them  perfectly.  As  if  he  hadfaidlhave  ex- 
"  pounded  thefe  Things  as  I could ;  but  lam  Jwallow'd  up 
"  in  the  ^byfsof  the  Councils  of  God,  which  cannot  be  fearched 
"  to  Perfection,  but  mujl  be  adored r  Now  the 

3d.  Particular  in  the  Exclamation,  or  Outcry  is  the  Mat- 
ter of  it  viz.  The  Depth  and  Unfearchablenefs  of  the 
Riches  of  God's  Wifdom  and  Knowledge,  in  his 
Judgments  and  Ways.  By  the  Judgments  of  God,  the 
Context  leads  us  to  underftand,  his  Decrees  and  Purpofes  ! 
And  by  his  Ways,  the  Execution  of  them  in  General,  and 
more  eipecially  that  Inltance  thereof  which  appear'd  in  the 
Rejection  of  the  Jews,  and  calling  in  of  the  Gentiles  to 
their  Priviledges.  The  Apofile  declares  concerning  both,  that 
they  are  Unfearchable  i.  e.  they  cannot  be  fully  underflood, 
and  perfe&ly  found  out  by  any  Creature,  however  intellieent 
he  be,  efpeciaiiy  in  this  World  "  It's  a  Metaphor  (fays JW 

in  his  Annotations)  taken  from  Hounds,  who  have  no  Scent  of 

the  Game  which  they  purfue.  Nor  can  Men  trace  the 
lCi  Lord,  or  find  out  the  Re  of  on  of  his  Providential  Actings 

"  and 


j  84  The  Text  explained. 

"  and  therefore  Jbould forbear  cenfuring  them."  Tho'  great 
Wifdom  and  Knowledge  attend  the  divine  Purpofes  and 
Providences,  yet  it  is  fuch  a  Depth,  as  cannot  be  founded 
thoroughly  by  the  Line  of  human  Reafon.  And  this  the 
Apoflle  affures  us  of  In  the  Text,  which  is  under  our 
prefent  Confideration.  O  the  Depth  !  The  Wifdom  and  Know- 
ledge of  God  exceed  all  Dimenjions,  as  Zophar  elegantly  ob- 
ferves,  fob  xi.  8,  9.  It  is  higher  than  Heaven,  deeper  than 
Hell,  longer  than  the  Earth  and  broader  than  the  Sea  !  The 
Word  Riches  fignifies  an  excefs  of  Wealth,  by  which  a  Per- 
fon  has  more  than  he  needs.  And  therefore  here  it  intimates 
the  exceeding  Abundance,  and  transcendent  Eminence  and 
Affluence  of  the  divine  Wifdom  and  Knowledge,  which  we 
we  can  neither  ipeak  or  think  highly  enough  of!  Al 
God's  Wifdom  and  Knowledge  be  One  and  the  lame  in  him- 
felf,  yet  in  our  Manner  of  conceiving  of  them  they  are  dif- 
tinguifh'd  :  For  Knowledge  is  meerly  fpecmiative,  and  be- 
holds Things  limply  as  they  are ;  but  Wifdom  difpoies  them 
in  a  certain  order  to  fome  valuable  End. 

From  the  Text  thus    expiain'd,   two  Proportions  c 
themfelves     to    our    Confideration,    viz;     ift.    That     the 


Proportion 

ledge  be  put  after  Wtfdm  in  our  Text,  (perhaps  by  the 
Figure  call'd  hy/iercn  j.rolcron)  yet  in  the  Order  of  Nature 
it  feems  to  be  before  it :  For  we  firft  behold  Things,  be- 
fore we  difpofe  them  in  any  Order  to  a  certain  End.  Now 
in  difcourfing  upon  this  Subject,  I  mall  labour  to  profecute 
the  following  Order. 

I.  Prove  the  Infinity  of  the  divine   Knowledge. 

II.  Shew  the  Kinds  thereof. 

iir 


The  divine  Omnifcience  pfsrf'di  i  8  5 

III.  Speak  of  the  Properties  of  God's   Knowledge. 

IV.  Point  to  its  various  Objects,  and  iaftly  improve  the 
whole.  And 

1  ft.  The  facred  Scriptures  fully  ailert  this  Truth,  Pf.cxxxix. 
0,  10.  If  I  take  the  Wings  of  the  Morning,  and  dvjell  in  the 
titer mofl  Parts  of  the  Seay  even  there  Jl.  all  thy  Right  Hand 
lead  me.  1  Sam  iL  3.  The  Lord  is  a  God  of  Knowledge,  and  by 
him  Aft  ions  are  weighed.  Pro.  v.  2  1 .  The  Ways  of  a  Alan 
are  before  the  Lord and  he  ponder eth  all  his  Paths.  Pro.  xv.  3. 
The  Eyes  of  the  Lord  are  in  every  Place,  beholding  the 
Evil  and  the  G&od.  Job  xxxiv.  21,  22.  For  lis  Eyes  are 
upon  the  Ways  of  Men,  and  he  feeth  all  their  Goings.  There 
is  no  Darbiejs  iur  Shadow  of  Death,  where  the  Workers  of 
Iniquity  may  hide  themfelves.  Heb.  iv.  1 g .  Neither  is  there 
any  Creature  that  is  not  mar&peft  in  his  Sight,  tut  all  Things 
are  'naked  and  opened  unto  the  Eyes  cj  him,,  with  whom  we  have 
to  do. 

And  right  Reafon  afTures  us  of  the  fame  Truth.     For 

lit.  Seeing  to  know  and  under&md  is  an  Excellency 
involving  no  Imperfection  in  it,  it  cannot  without  a  Con- 
tradiction, be  deny'd  to   an  infinitely  perfect  being.      And 

2diy.  Plow  can  the  iiiprearn  Being  be  without  Knowledge, 
feeing  he  is  the  Fountain  and  Original  of  all  that  Know- 
ledge, which  intelligent  Beings  poflefs  ?  It  is  in  his  Light, 
that  they  fee  Light.  Shall  net  he  that  planted  the  Eye  fee, 
and  he  that  form 'd the  Ear  hear  ?  And  without  Knowledge 
what  would  the  Almighty  be  but  an  Idol  of  whom  it  is 
faid,  Pf.  cxv.  6,  7.-  That  they  have  Eyes  and  fee  not,  Ears 
and  hear  not.  But  thus  to  imagine  of  God,  is  the  bafeit 
Blafphemy !  Now  the  infinite  Extent  of  the  divine  Know- 
ledge, is  evident  from  the  following  Confederations,  viz. 

lit.  Became  it  is  the  fame  with  his  Being,  which  his 
Simplicity  allures  us  of.     Now  the  Being  of  God  has  been 

A.  a  prov'd- 


i  86  The  divine  Omnifcience  prov'iL 

prov'd  to  be  infinite  in  a  preceeding  Ser-moa,  and  there- 
fore his  Knowledge  muft  needs  be  Co,  which  coincides 
with  it.  And 

2dly.  Seeing -God  bas  given  Being  to  all  Things  at  Firft,, 
'it  cannot  without  a  Contradiction  be  fupuos'd,  that  he 
ifliould  be  ignorant  of  the  Effects  of  his  own  Power.  Mufl 
not  a  Workman  know  has  Work  ?         Befidcs 

3clly.  As  jfehovah  by  his  Almiahtinefs  bas  brought  the 
whole  Uniyerfe  out  of  Nothing  into  Being,  fo  he  conti- 
nually fupports  the  fame,  otherwise  it  would  immediatley 
return  to  its  primitive  Non-Entity  or  Nothin  gnefs :  For  it  is 
in.himrd>.e.lwe  m&ve /ind  have  our  Bihig.  As  we  could  not 
at  firft  begin  to  exile  without  God,  fo  neither  can  we  fob- 
ml  a  Moment,  or  think,  or  (peak,  or  act  without  him, 
who  is  the  great  Source  of  Being  and  Spring  of  Mo- 
tion !  And 

Athly.  As  God  upholds  every  Thing  by  his  Power,  fb 
he  governs.  All  by  his  fovtrcign  wife  and  unerring  Provi- 
dence in  the  bgit  Manner,  and  to  the  nobleil  End.  •: 
His  own  Glory*  Surely  then  the  .End  and  Means  conducing 
thereto,  mint  be  known  by  him  ;  and  indeed  if  the  Kingdom 
of  God  did  not  rule  over  all,  as  the  Scriptures  aifert,  all 
Nature  would  be  in  CoDiufion,  the  difcordant  Elements 
would  immediately  break  their  prefent  Harmony,  and  jum- 
ble into  the  wildeft  Chaos,  ■  and  consequently  dliibive  in  a 
tumultuous  ail  i  c  tenfive  Ruin!  The  Innocenfe,  the  Lives, 
the  Goods  of  intelligent  Creatures  would  in  itly  be  made 
an  eafy  Prey  to  n  pacious  Lnfts  and  refiirieis  Violence  !  The 
whole   Globe  would    groan    with   a  rain  of 

fuccemye  Tragedi    ,   and  ioon   be  ting'd    with   a   crimfon 
Eloocl  ! 

hly.  Seeing  the  Almighty  hath  fixed  a  Deputy  in  our  Bo- 

n  ,  I  mean  C  ce3  wh<    -  sit  is  to    I  and 

\3 


The  Kinds  of  divine  Knowledge.  i  8  7 

regilTer  our  whole  Behaviour,,  whole  company  we  cannot  fhun,, 
wliofe  Cognizance  we  cannot  efcape  !  How  much  more  then 
mufl  the  Almighty  be  acquainted  with  all  our  Ways?  For  he  is 
greater  than  our  Hearts,  and  knoweth  all  Things,,  as  the  A- 
poftle  John  obferves.      Again 

6thly.-  Methinks  the  Confideration  of  the  general  Judg- 
ment, gives  additional  Evidence  to  the  afore  faid.  Truth,  for 
how  can  Jehovah  judge  all,  uniefs  he  knows  all?  The  A- 
poftle  anures  us,.  Rom.-  ii.  16.  That  God  will  bring  every 
J  Fork  into  Judgment,,  with  every  fecret  Thing,  whether  it  be 
Good,  or  whether  it  be  Evil.  Yea,  Hifrory  both  facred  and 
prophane  inform  us,  ofGotTs  briagingjfco  publick  Light 
crimlbn  Evils,  before  vaii'd  with  the  (Sustains  of  obfeureft 
Secrefy  !  But  I  proceed  to  the  2d.  propos'dy.  which  was  to 
fpeak  of  the  Kinds  of  divine  Knowledge.  And  here  I  may 
obferve,  that  as  it  refpecls  Creatures,,  it  is  two  Ibid,  and: 
Either  intuitive,  or  approbativc,  or  as  ethers  phrafe  it,  gene- 
ral or  ipecial.  Now  God's  general  Knowledge,  or  his  Know- 
ledge of  Intuition  is. that  Property  of  the  Almighty,  where- 
by he  only  knows,  or  beholds  all  Things.  In  this  Senfe 
it  is  faid  Acts  xv.  18.  That  known  unto  God.  are  all  his 
Works  from  the  Beginning  of  the  World.-    And 

2aly.  God's  approbativc  or  fpecial  Knowledge,  is  that 
divine  Perfection,  whereby  Jehovah  knows  fo,  as  to  ap- 
prove of,  and  delight  in  what  lie  knows !  Hence  our  Lord, 
■'.  vii.  22.  commands  the  Wicked  to  depart  from  him, 
and  tells  them  that  he  never  knew  them,  that  is  fo  as  to 
approve  of  them.     But  I  pais  on  to  the 

3d.    Propos'd,   which  was  to  fpeak  of  the  Properties  of 
God's  Knowledge-         And 

iff.  The  Knowledge  of  God  is  mod  Simple,  inafmuch  as- 
he  beholds  at  once  all  Things  in  himfeif,  without  the  Uie 
o£  any  of  thole  Methods,  whereby  human  Knowledge  is  ac~ 

A  a  2.  quir'd,. 


i  8  8  tfke  Properties  cf  divine  Knowledge. 

quir'd,  viz.  The  Compofition  of  Things  of  the  fame  Kind, 
the 'Separation  of  Things  of  a  different  Kind,  the  compa- 
ring oi  one  Thing  with  another,  and  the  inferring  of  one 
Thing  from  cnothcr.  Hereby  the  human  Mind  proceeds  gra- 
dual!)- in  a  Way  of  reafoning,  from  the  Knowledge  of 
Things  more  known,  to  the  Knowledge  of  Things  le!s 
known,  but  it  is  the  Weaknefs  of  cur  Undeiftandings,  that 
renders  thofe  Meaiures  neceilary,  and  therefore  they  cannot 
conflil  with  the  Perfecton  of  the  ilipream  Being.  If  a  Suc- 
ceflion  in  Duration  be  an  Imperfection,  .as  was  prev'd  in  a 
preceeding  Sermon  concerning  -the  Eternity  of  God,  a  Suc- 
ceflion  in  Knowledge  mud  be  io  likewiie  :  For  as  it  ne- 
ceflarily  infers  Increaie  of  Knowledge  by  Observation  and 
Experience,  lb  it  as  evidently  fappoies  preceeding  Ignorance, 
which  to  afcribe  to  the  Almighty  is  deteflabie  Biai- 
phemy.     And 

2d'iy.  The  Knowledge  of  God  is  'Indepmdenft,  becaufe  it 
is  not  in  him  as  an  Accident,  ^nalily.,  or  Idea,  different  and 
feparable  from  his  E  iler.ee,  as  it  is  in  Creatures  :  For  then  he 
would  be  compounded  of  different  Things,  as  Creatures  are, 
and  ib  might  in  Time  ceafe  to  be.  No,  his  Simplicity  ai- 
fures  us,  as  I  cbferv'd  before,  that  his  Knowledge  is  the 
very  fame  with  his  E  fie  nee,  it  is  no  other  than  God  knowing, 
and  therefore  muft  needs  be  independent.  That  the  Ef- 
fence  oi :  God  is  independent,  has  been  already  proved  in  a 
preceeding  Sermon.      But  to  proceed 

3uly.  The  Knowledge  of  God  is  Eternal*  inafmuch  as  he 
neiir  r  begins,  or  ceafes  to  know,  as  the  Things  known 
by  him  begin  or  coaie  to  be  in  themielves.  The  1-lcafon 
of  which  is,  becaufe  lie  knows  all  Things  by  his  own  Ei- 
iencc  or  eternal  Purpofes,  and  not  by  receiving  Species, 
or  Images,  or  Ideas  from  Objects  without  himieii',  as 
Creatures  do.     Here  obferve  that  two  Things  are  required  to 

conilitute 


The  Properties  cf  divine  Knowledge*  i  %  a 

xonftitute  the  Knowledge  of  Creatures,  viz.  ift.  The  images 
or  Ideas  of  Things.  And  idly,  the  Speculation  of  them, 
which  implies  the  receiving  of  thole  Ideas  thro'  the  out- 
ward Senies  by  the  Fancy  and  Contemplation  cfthem  be- 
ing receiv'd,  which  coniiirs  partly  in  the  Companion  of  9L 
Compoiition,  Diviiion,  Affirmation,  or  Negation ;  and  part- 
ly in  Deductions,  or  Reafonings,  whereby  we  proceed  front 
Things  more  known  to  Things  lefs  known.  The  Method 
of  human  Knowledge  is  by  comparing,  compounding,  di- 
viding and  ilibitraeting  the  Images  of  Things  receiv'd  } 
as  alio  by  confidering  their  Connection  and  Dependance. 
and  infering  one  Thing  from  another.  But  the  Ideas  of 
God  are  not  borrow'd  from  outward  Object s  ?  For  if  ib,  Crea- 
tures mufl  exiPc,  before  the  divine  Knowledge ;  and  then  it 
would  be  temporary  and  finite,  this  cannot  be  without  the 
Detraction  of  the  divine  Eifence.  Two  Things  indeed  are 
neceffary  to  the  divine  Knowledge  in  our  Apprehenfion  dis- 
tinct, viz.  The  Prelence  of  Ideas  and  the  Perception  of  them, 
io  that  it  may  be  thus  defcnb'd  to  be  a  perfect  Intuition  of 
himielf  or  his  own  Ideas,  but  without  any  receiving  of  them 
from  without,  and  without  any  Comparifon,  Compoiition, 
Diviiion,  or  Inferences,  as  was  obferv'd  before,  refpecting 
the  Knowledge  of  Creatures,  for  all  inch  Things,  do  manifeilv 
involve  Imperfection.  Amefins  in  his  Medulla  faycth,  "  'That 
u  the  Idea  cf  Gad,  is  no  other  than  his  very  E fence,  as 
"  it  is  under  food  by  him  to  be  imi table,  in  the  Creature,  or  fo 
"  that  the  Image  of  that  Perfection,  may  after  fome  fort  be 
"  twfrefs'd  in  Creatures."  The  Idea  in  a  Man,  is  deriv'd 
from  the  Things  themfelves,  and  therefore  the  Things  mufl 
riric  exiil  in  themfelves,  then  they  approach  our  Senfes, 
and  from  thence  to  our  Underiianding,  where  they  confti- 
tute  fome  Idea  to  direct  a  following  Operation;  but  the 
Idea  of  the  Almighty  is  the  Model  or  Pattern,  which  firft 

exiil  s3 


i  q  o  The  Properties  of  divine  Knowledge, 

exifts,  according  to  which,  Things  in  Time  are  exactly 
form'd,  which  Idea  as  it  is  abfoloutelv  considered  in  Rela- 
tion to  God,  is  but  one,  becaufe  it  is  his  Eflence  3  but  as  it 
is  confidered  reflectively,,  it  is  manifold,  becaufe  it  denotes 
many  refpecls  to  the  Creatures,  fo  that  the  Idea  of  one 
Creature,  is  not  the  Idea  of  another,  Tims  it  appears  that* 
Things  are  known  by  God  as  they  are,  and  that  there  is 
a  Connexion  and  Dependance  among  the  divine  Ideas. 
Whence  fprings  the  Order  of  Prior  and  Poflerior,  which  we- 
obferve  in  Predestination  and  Providence  ?  It  is  doubtlefs 
on  the  Account  of  the  Man ifeldnefs  of  the  divine  Idea,  in 
the  former  Senfe,  that  his  Knowledge  receives  various- 
Names  j.  in  refpedt  of  the  Truth  ofTihifagsy;  'tis  call'  &  Know- 
ledge, m  refpedt  of  its  Extent,  'tis  call'd  Qmnifciencc,  in  ref- 
pecl:  of  Paji  Things  'tis  calld  Remembrance.  (PJaf.  xxv.  6,  y.) 
In  refpedt  of  apEefent/ Things Sig&t.  [Heb.  iv.  13.)  In  rei- 
pect  of  future  Things  Fere-Knowledge.  (Rc;n.  viii.  29.)  In 
refpeel  of  the  divine  ordering  of  Things  to  a  good  End]  fk'i9 
called  Wifibm^  in  refpedt.  of  the.  Knowledge  of  the  moil  fit 
and  proper  Seaibns  for  all  Things,  it  is  cali'd  Prud:nce.  But 

4thly.  The  Knowledge  of  God  is  mmtkahlejh&  knows  not- 
one  Thing  mere  than  another^  neither  does  he  know  Things 
more  now  than  formerlv,  or  more  formerly  than  now  ;  be- 
caufe he  beholds  ail  Things  in  his  immutable  EiTcnce  or  Pur- 
pofes,  and  in  his  Eternity,  by  which  he  exifts  without  any 
Succefhon  in  Duration.,  altogether  unmov'd  in  all  the  differ- 
ent Periods  of  Time. 

$thly.  The  Knowledge  of  God'  is  Infinite  perfect  and' 
diftindf,  he  knows  all  Things  without  Sufpicion  of  Igno- 
rance or  Error.  His  Knowledge  is  dtfti'nd:  and  particular, 
not  confus'd  and  general.  Hence  it  is  laid,  that  when  he 
had  finished  the  Works  of  Creation,  that  he  faw  every 
Thing,  and  behold  it  was  very  good,  that  'is,  flii'ted  to  anfwer 

the 


The  OhjeB  of  divine  Knowledge.  191 

the  End  intended  for  them,  agreeable  to  the  Idea  or 
Plan  refpediing  them,  which  was  from  Ever! ailing  in -his 
own  Mind.  Be/ides  the  Knowledge  of  God  is  certain  and 
'.infallible^  without  any  Heiitation  or  Poflibility  of  Miftake  : 
And  therefore  exceedingly  differs  from  the  Knowledge  of 
Creatures,  who  can  but  guefs  and  conjecture  at  Things  to 
come,  according  to  the  prefcnt  Appearances,  and  probable 
Tendency  of  Things.  This  kit  Property  oftheJivine  Know- 
ledge naturally  leads  to  the  4th  propos'd,  which  was  to  point 
to  the  various  G.bjecls  of  the  Knowledge  of -God,  the  Con- 
lideratibn  of  which  will  be  a  farther  Confirmation  of  it's  in- 
finite Extent,  by  .an  Induction  of  Particulars.  And 

iff.  God  knows  himfelf  and  his  own  infinite  Mind.  viz. 
What  he  has  done,  can  do,  or  will  do.  Rom.  xi.  34.  For 
who  hath  known  the  Mind  of  the  Lord,  and  who  hath  been  his 
'Counjciior,  or  who  hath  fir  ft  given  to  him  f  Here  it  is  fup- 
pos'd,  that  tho'  Creatures  know  not  the  Mind  of  God,  yet 
he  does  himfelf,  and  of  himfelf,  without  AfTiftance  from 
others.  Seeing  it  is  an  Excellency  in  an  intelligent  Crea- 
ture to  know  himfelf,  tho'  but  in  an  imperfect  Degree, 
therefore  felf  Knowledge  in  tho  hipdieft  decree  of  Eminence, 
mull  be  afcrib'd  to  the  Almighty,  who  is  infinitely  perfect, 
and  if  io,  then  the  Almighty  muft  needs  know  all  Things,  be- 
caufe  they  are  included  in  his  Power  and  Purpofe. 

2cl!y.  God  knows  all  Things  pofible.  As  the  Power  of 
>d  is  unlimited,  he  certainly  can  do  infinitely  more  than 
he  does,  or  will  do.  This  extent  of  his  Power  he  muft 
needs  know,  becauie  he  knows  himfelf,  the  Almighty  can 
-do  ail  Things  that  do  not  involve  a  Contradiction,  e.  g* 
He  could  create,  if  he  pleafed,  Millions  01  Worlds,  and 
Millions  of  more  Orders  of  Creatures  in  them  than  there  be 
in  this !  We  ourfelves,  as  tree  Agents,  can  do  more  than  we 
do,  and  as  intelligent  Agents  we  know  the  Inflanccs  where- 
in. 


G 


192  ''The  Obi  eels  of  divine  Knowledge: 

in  :  And  how  much  more  muft  this  be  afcrib'd  to  God, 
who  is  infinite  in  Power,  and  calls  the  Things  that  are  not 
as  tho'  they  were  ?  When  David  enquired  of  God  i  Sam. 
xxiii.  12.  Will  Saul  come  down,  and  will  the  Men  c/'Keilah 
deliver  me  up  f  The  Almighty  anjwered  they  will.  Which 
fignifies  that  t,he  Almighty  knew  they  would,  except  they 
had  been  prevented  by  his  Providence.  This  Knowledge 
of  Things  poflible,  is  call'd  by  Zanchy  and  others  "  The 
*'  Science  of  Jimp  k  Intelligence." 

3dly.  The  Almighty  knows  all  Things  that  have  been,, 
are,  or  fhall  be..  This  is  call'd  the  Science  of  Vifon,  which 
refpects  the  Exigence  of  Things,  And 

ifi\  The  Almighty  knows  all  Things  p aft ,  for  they  were 
once  prefent,  nay  they  may  be  faid,  in  propriety  of  Speech, 
to  be  now  prefent  to  God,  becaufe  he  has  no  Succefiion  in 
Duration,  one  Day  is  with  him  as  a  Thoufand  Years,  and  a 
Thoufand  Years  as  one  Day.  To  fuppofe  that  the  Almighty 
forgets  any  Thing,  is  in  other  Words  to  fay  that  his  Know- 
ledge is  leis  perfect  than  it  was,  which  cannot  confifi:  with 
infinite  Per  fed  ion.    And 

2d!y.  God  knows  all  Things  prefent,  which  the  Reafen? 
before  offered  to  prove  the  Infinity  of  his  Knowledge  iurri- 
ciently  confirm.  Seeing  all  Things  depend  upon  his  Power 
and  Providence,  they  mr.il  be  known  by  him,  for  his  Know- 
ledge  and  Power  cannot  be  fbparated. 

3dly.  God  likewile  knows  all  things  future,  or  to  come, 
whether  they  are  produced  by  a  necefLry  Caufe,  fuch  as 
Fire  or  Water;  or  a  voluntary  Caufe,  fuch  as  Men  who 
act  by  rational  Complacency,  or  a  contingent  Caufe,  which 
by  its  Nature,  or  in  it  Self,  is  not  determin'd  to  this  or  that 
Effect.  The  many  Proprieties  of  the  Prophets  concerning 
Events,  many  Ages  before  they  came  to  pals,  fuflicienfiy 
confirm  this  Truth.     It  was  well   obferv'd    by  Tertullian 

againft 


The  ObjecJs  of  divine  Knowledge  I  93 

again  ft  Marc  ion  y  "  That  the  fore  Knowledge  of  God,  has  as 
M  manyWitnefes,  as  he  has  made  Prophets."  Was  not  Ju- 
das's  betraying  our  Lord  an  Effect  of  a  voluntary  or  free 
Caufe  ?  And  yet  this  was  prophefied  of.  (John  vi.  ult.  Acts 
iv.  28.)  Of  the  like  nature  was  Ifraels  Oppreflion  in  Egypt, 
and  yet  this  was  foretold  Four  Hundred  Years  before  it 
came  to  pais.  (Gem  xv.  it,.}  Was  not  Jofcpb's  Advancement 
a  contingent  and  very  improbable  Event,  and  yet  it  was 
made  known  feveral  Years  before  it  came  to  pais  by  his 
Dream.  (Gen.  xxxvii.  5.)  What  could  be  more  contingent 
than  Abafrs  Death  by  a  Random-mot,  and  yet  this  was 
foretold  before  lie-  entred  the  Field  of  Battle,  r  Kings  xxii. 
ly,  34.  Things  are  faid  to  be  contingent  and  accidental, 
becaufe  they  happen  or  come  to  pafs  unexpectedly  to  us,, 
without  our  Defign  or  Knowledge,  and  becaufe  the  Caufes 
that  produce  them,  are  not  in  themfelves  neceilarily  deter- 
min'd  to  produce  iuch  an  Effect ;  but  nothing  can  come  to 
pafs  without  fehovah's  Cognizance,  and  Purpoie.  And  hence 
the  Scriptures  inform  us,  that  the  moil  minute  Events,  fall 
within  the  Care  and  Compafs  of  his  Providence,  which  ex- 
tends it  felf  to  themoft  inconfiderable  Creatures,  a  Sparrow 
cannot  jail  to  the  Ground,  without  our  Fathers  Permimon.,, 
and  the  very Hair s  of our tie  ad are  numbered.  Mat.  x.  2-9, 10. 
The  Time  would  fail,  if  I  mould  relate  all  the  Prophefies 
mentioned  reipectingCiiRisT.  I  (hall  therefore  rather  choofe  to- 
obferve,  in  Addition  to  what  has  been  faid,  that  Almighty 
God  knows  all  that  concerns  intelligent  Beings  in  particular,. 
as  may  appear  by  the  following  Instances,  viz,. 

ift.  He  knows  all  their  Anions  Pf.  cxix.  168.  For  aUmf 
Ways  are  before  thee.      There  is   r.o   Darknefs  or  Shadow  of 
Death r  where  the  Workers  of  Iniquity  may   hide  themfelves.. 

B  h  2dly;. 


1 94  ^oe  Ofyeffs  °f  divine  Knowledge. 

2dly.  He  knows  all  our  Words,  Plal.  cxxxix.  4.  For 
there  is  not  a  Word  in  my  Tongue,  but  lo,  O  Lord,  thou 
knoweji   it  altogether, 

3dly.  He  knoweth  our    Hearts,  this  he  claims  as  his  pe- 
culiar Prerogative,  ifau.  iL  23.  And  all  the    Churches  Jl:  all 
know    that  I  am  he  that  fearcheth    the  Reig?zs  and  Hearts. 
He  knows   the  Thoughts  of  the  Heart :  Hence  he  is  faid  to 
know  them  afar   off,  i.  e.  From  Eternity  ^  as  Divines  gene- 
rally interpret  -,     and  hence  he  is  likewife  faid  to  tell  unto 
Alan  his    Thoughts,  Amos  iv.    13.  He  knows  the  Imaginati- 
on   of  the  Thoughts   of  the  Heart.  Gen.  vi.  5.    And   God 
faw  that  the  Wickednefs  of  Man  was  great    on   the    Earth, 
and  that  every  Imagination  of  the  thoughts  of  his  Heart  was 
only  Evil  continually.      By  the  Imagination  of  the  Thoughts, 
we  may  underfland  Thoughts    in    their   Embryo  not  fully 
form'd.     He    knows   the  Intention  of  the  Heart,  Heb.  iv. 
12.  And  is  a    difierner  of  the  Thoughts  and  Intents  of  the 
Heart.     He  knows   the  Bent  of  the    Heart,    Hof.   1 1 .  j. 
And   my  People    are    bent  to  Back-fiiding  from    me,    though 
they  call'd  them  to  the  mojl    higl\  none  at    all  would  exalt 
him.     And  the    Knowledge  God  hath   of  what   has  been 
mention'd,  and  of  every    thing  elfe,  is  certain    and  evident. 
Hence  Zanchy  pertinently  obferves.    "  That  Knowledge   by 
"  the  Underflanding,  is   either    Opinion,  Faith    or    Science. 
"  Opinion,  faith  he,  is  neither  a  certain  or  evident  Knowledge \ 
"  but  Jo  affents  to  the  affirmative  or    negative    Fart   that  it 
"  Doubts   concerning  the  other.     Faith,  lays  he,  is  a  certain, 
"  but   not  evident  Knowledge  !  (Heb.   xi.  1.)    but  Science  is 
<l  both  a    certain  and  evident  Knowledge,  this  there] ore  up- 
"  on    both    Accounts  is  truly  and  properly  afcrib'd  to  God." 

But  againft.  what  has  been  offer'd  in  Confirmation  of 
the  Infinite  and  univerfal  Extent  ofGods  Knowledge,  the 
Pelagians  and    Socinians  objecf,   ifl.  That  God  is   laid    to 

be 


Objections  againftthe  Knowledge  of  God.  ig.ir 

hegriev'd,  Gen.  vL  6yy.  That  he  expected  good  Grapes 
of  his  Vine*  Iia.  v..  2.  That  he  tryed  the  Faith  and  Obe- 
dience of  Abraham,  and  in  refpedl  of  it  faid,  now  I  know 
that  thou  fear eft  God.  Gen .  xxiL  12.  To  this  weanfwer, 
with.  At  han  aft  us,.  et  Thai  thofe  and  fuch  like  Places  of  Scrip- 
"  tare,  are  fpoken  after  the  Maimer  of  Men,,  but  fiould  be 
"  imder flood  fo  as  to  confift  with  the  divine  Perfection."  They 
are  delign'd  to  repent  the  exceeding  Contrariety  of  Evil 
to  the  Purity  of  the  divine  Nature,  and  the  Agreeablenefs  of 
what  is  Good  thereto. 

ObjecJ.  2..  It  is  faid  concerning  the  inhuman  Barbarities 
which  the  People  of  Judah  committed  in  the  Valley 
of  Hi/mom,,  that  it  came  not  into  the  Heart  of  God,,  Jer. 
vii.  31. 

Anfw.  The  whole  Verfe  confidered  together  explains  it- 
felf:  There  we  have  thefe  Words,  which  I  commanded  them 
not  :  So  that  the  meaning  of  the  Scripture  appears  to  be 
no  more  than  this,  that  it  never  came  into  the  Almighty's 
Heart  to  command  or  approve  of  the  Wickednefs  of  Ifrael, 
in  facrihcing  their  Children  to  Moloch., 

ObjecJ.  3.  Future  Contingencies  have  no  determm'd  Cer- 
tainty. 

Anfw.  It's  true  they  have  not  in  themfelves,  but  they 
have  in  the  Decree  of  God,,  who  does  all  Things  after  the 
Council  of  his  own  Willy  Eph.  i.  11,  But  I  proceed  to  the 
Improvement.  And 

lft.  The  Consideration  of  God's  Omnifcience  mould  def- 
ter us  from  fecret  Sins.  Impenitent  Tranfgrefibrs  are  apt 
to  fpeak  in  the  Language  of  Eliphaz,  How  doth  God  know  ? 
Can  he  judge  thro*  the  thick  Cloud  I  Thick  Chuds  are  a  co-- 
Bering  to  km,  that  he  fieth  not,  and  he  walketh  in  the  Cir- 
cuit of  Heaven.  But  it  is  vain  for  Men  to  encourage 
themfelves  thus  in  finning  by  hopes  of  Secrefy ;    For  there 


:o6  'The  Omnifcience 

is  no  Darknefs  or  fiadow  of  Death  where  the  Worker* 
of  Iniquity  may  hide  themjelves.  The  Darknefs  is  as  the 
Light  to  God,  and  the  Night  mines  as  the  Day.  As 
Auguftine  obferve?,  "  Jehovah  is  all  Eye.,"  he  not  only 
beholds  fecret  Impieties  with  ju ft  Indignation,  but  records 
them  in  order  to  the  laft  Judgment.  Then  will  be  made 
manifeft  the  hidden  Councils  of  Sinners  Hearts  :  Then  fhall 
they  be  expos'd  to  all  that  Shame  and  Miiery,  which  their 
dilguifed  Impieties    deferve  !  And 

2dly.  The  Confederation  of  God's  Omnifcience  iliould 
powerfully  incite  us  to  fecret  Duties,  feeing  our  heavenly 
Father  who  feeth in fecret  will  reward  openly,  Mat.  vi.  4. 
Hypocrites  love  much  outward  Show  and  Orientation,  as 
the  Pharifees  of  old,  who  made  Broad  their  Philacleries.— 
But  truly  pious  Souls  incline  to  fcrene  much  of  their  De- 
votion from  others  Observance,  by  a  Vail  of  Modefty. 
How  comfortably  does  our  Lord  fpeak  to  his  Church  in  her 
Retirements.  Cant.  ii.  14.  O  my  Dove,  that  art  in  the 
Clifts  of  the  Reck,  in  the  jeer  et  Places  of  the  Stairs,  let  me 
fee  thy  Countenance,  let  me  hear  thy  Voice  5  for  jweet  is  thy 
Voice,  and  thy  Countenance  is  comely, 

3  dry.  This  Subject  alfo  invites  "us  to  be  fincere  both  in  our 
fecret  and  publick  Duties,  and  in  all  manner  of  Conver- 
fation  after  David's  Example,  1  Chron.  xxv.  17.  /  know 
cdfo  my  God  that  thou  tryeft  the  Heart,  and  haft  Plea  fare 
in  Uprightnefs.  Seeing  that  the  molt  retir'd  Recefles  of 
our  Souls  are  open  to  the  All-penetrating  Eye  of  God,  let 
us  watch  our  Hearts  diligently  arid  chiefly  labour  to  ap- 
prove our  felvestohim,  who  principally  requires  the  Heart, 
without  which  all  outward  Service  is  but  a  ipecious  Kind 
of  Mockry.  And 

dthly.  The  Consideration  of  the  divine  Omnifcience  mould 
make  us  amam'd    of  our  Ignorance  ;  furelv  we    are    but 

of 


of  God  improved  Xgy 

of  Ycilerday,  and  know  nothing  comparatively.  What 
Reafon  have  we  to  lament  with  Agur,  that  we  are  as  brute 
BcaJIs  bejore  God,  and  have  not  attain 'd  to  the  Knowledge 
of  the  Holy  ?  If  we  have  a  little  Knowledge,  let -us  beware 
that  we  be  not  puff'd  up  with  it  ;  for  the  highefr.  acquired 
Attainments  in  Knowledge  here,  are  as  nothing  compared 
with  what  we  are  Ignorant  of  5  and  lefs  than  nothing  when 
compared  with  the  infinite  Mbyfs  of  divine  Knowledge.  If 
we  have  received  any  Thing  from  God,  why  mould  we 
boafr.  as  tho'  we  had  not  received  it,  eipecially  coniidering 
that  by  thole  Talents  we  are  more  deeply  indebted  to  God 
,as  Stewards  under  him,  who  mull  give  an  Account.  And, 
5thly.  Is  God  Omnijcient  ?  Then  if  we  are  fincere,  we 
may  hope  and  rejoice  in  him  in  every  Difficulty,  whether 
Perfonal  or  Publick  !  Are  we  reproached  by  our  fellow  Crea- 
tures ?  Whattbm  ?  Let  us  fpeakin  the  Apoitle's  Language, 
2  Cor.  i.  1 2 .  For  our  rejoycing  is  this,  the  Tejlimony  of  our 
Confcicnce,  that  iiz  fmplicity  and  godly  fmcerity,  not  with 
flejUy  Wifdow,  but  by  the  Grace  of  God,  we  have  had  cur 
Ccnverfation  in  the  Worlds  and  more  abundantly  to  ycu-wards. 
Are  we  in  Poverty  and  Want  ?  our  heavenly  Father  know- 
■eth  that  we  need  Support*  (Mat.  vi.  31.)  Are  we  per] ecu- 
led  f  our  Father  beholds  the  Mi f chief  and  the  Spite ',  and 
will  requite  it  with  his  Hand,  as  the  Pfalmijl  expreffes  it. 
Are  we  in  Defertion,  and  ready  to  jay  that  God  hath  for- 
gotten us  F  How  iupporting  is  it  in  fuch  a  Cafe  to  think 
upon  that  fweet  Paifage,  Ifa.  xiix.  15.  Can  a  Woman  for- 
get her  fucking  Child  F  And  that  of  the  Apoftle,  2  Tim. 
ii.  19.  Ihe  Lord  knoweth  who  are  his.  What  tho'  we 
be  environ 'd  with  Trouble,  fo  that  we  can't  fee  the  fmall- 
cft  Pailage  open  for  an  Efcape  5  yet  God  knows  how  to  de- 
liver his  People  :  He  can  with  the  Temptation,  fend  a  Door 
of  Deliverance  !  And  what  tho'  the  poor  Church  be  co- 
vered 


io8  flfe  Omnifcience    of   God.  improved'.. 

vered  with  Clouds    and  Darknefs,  and  every  way  eneonr— 
pafs'd  with   Enemies. and.  Diftrefles,  fo  that  a  human   Un- 
derftanding  is  quite  nonplus'd  and    cannot  fee    how  Relief 
mould    come  ?  Then    it's     comfortable      to    think     that 
all  Things    are    open  to   the    Eye    of  God,  and   that  he 
who   fits  in  Heaveiv  derides  the  Councils  of  his  Enemies,. 
(Pfal.  ii.)  and  will  bring  them  to  Nought  in  his  own  Time, 
and  that  no  Weapon,  form'd  againfl  Zion  mall   profper.. 
In  fine  let  us  glorify  God  on   the  Account  of  his  Know- 
ledge,, and   cry  out  with    the  Apoftle     in    our     Text,    O 
the  Depth  of  the  Knowledge  of  God  !    And  let    us  labour 
to  imitate  this  divine  Perfection*  left     we  be    as  Brutes,  in 
whom  there  is  no  Understanding,  (Pfal.  xxxii.  9)     without 
divine  Knowledge  the  Mind  cannot  be  Good,  as  Solomon  ob- 
ferves..    It  was  a  pertinent  Obfervation  of  Bifhop  Be-vcridge, 
in  his  Thoughts  on  Religion,  "   That  as  God  would  not  ac- 
:t  cept.  of  blind  Sacrifices   under  the  Law \  jo  wither  will  he 
u  of  blind  Services  under  the  GofpcW     Religion  is  a  Rea- 
ionable   Service  and  therefore    it   muff  be  attended   with. 
Knowledge  (Rom.  xii.  1.)   The  Almighty  complains  by  the 
Prophet,  that  hisPecple  were  dejlroyd  for  lack  of  Knowledge. . 
Hof.  iv.  6,  Hence,  the.  Almighty  promifes  to  fend  Pajlors 
after  his  own  Hearty  which  fhould  feed  the  People  with  Know- 
ledge and  Under/landing  Jer.  iii.  15.    Hence  the  Friefts  Lips 
are  faid  to  preferve  Knowledge.    But  on   the  contrary  its  laid 
of  the   Pharifees,  that  they   took  away  the  Key  of  Knowledge, 
Luk  xi.  52.  And  that  the  Ignorant  and  Inftable  wreft  the 
Scriptures  to  their  own  Deftruction.   Therefore  let  us  earnehz- 
ly  feek  the  Knowledge  of  God  in  the  ufe  of  all  proper  Means,., 
for  this  is  the  Foundation  of  all  reafonable  Religion.. 


SERMON. 


The  Nature   of  divi?ie  Wifdom  opened*  199 


SERMON    X. 


ROMANS    xi.    33, 

O  the  Depth  oj  the  Riches  both  of  the  Wifdom  and  Knowledge 
of  God  !  How  unfearchable  are  his  Judgments,  and  his  Ways 
pajl  Jindifig  out. 

YOU  may  remember  that  in  the  preceeding  Difcourfe, 
after  an  Explication  of  the  Text,  I  obferv'd  thefe 
two  Proportions  from  it,  viz.  That  the  Kjiow/edge 
of  God  was  Deep,  Unfiarchable,  and  Infinite.  And 
2dly,  That  the  Wifdom  of  God  was  fo  alfo.  The  firft  of 
which  has  been  already  difcours'd  upon  ;  the  2d,  therefore 
comes  now  to  be  confidered.  In  Relation  to  which  it  will 
be  necelTary  to  fpeak  upon  thefe  four  Particulars  following, 
viz. 

I.  The  Nature  of  the   divine  Wifdom* 

II.  It's  Kinds, 

III.  It's  Properties  or    £>ualities* 

IV.  Its  Difplays.     And  laitly  improve  the  whole.     And. 
1  ft.  The   divine  Wifdom  may    be    thus    defcrib'd,  viz* 

'That  it  is  that pecular  Virtue  or  Perfection  of  the  divine  Mind% 
whereby  the  Almighty  knows  by  what  Methods  he  can  bejl 
compafs  and  illuftrate  his  own  Glory  in  all  his  Works ,  whe- 
ther of  Creation,  Redemption,  or  Providence.  There  is  a 
twofold  A£t  of  Wifdom,  and  both  eminent  in  God.  The 
lirft    is  Knowledge  in  the  Nature  of  Things,  which  is  call'd 

Science. 


2O0~  The   Nature  of  d'rcine  Wifdom   opened. 

Science.  The  2d.  is  Knowledge  how  to  order  and  difpojr 
cf  Things  in  the  befl  Manner,  and  to  the  befl  End,  which 
is  eail'd  Prudence.  Tho'  Wifdom  neceiTarily  fuppofes 
Knowledge,  yet  it  contains  mors  than  Knowledge  ;  for 
there  may  be  but  little  Wifdom  where  there  is  much 
Knowledge,  tho'  there  can  be  no  Wifdom  without  Know- 
ledge  !  "  Knowledge ',  as  Dr,.  Ridge/y  well  obferves,  is  as  it 
"  were  the  Eye  of  the  Soul,  whereby  it  apprehends  or  fees 
"  Things  in  a  true  Light,  and  jo  it  is  opposed  to  Ignorance ',; 
**  or  not  knowing  Things  ;  but  Wifdom  is  that  whereby  the 
"  Soul  is  directed  in  the  Jkilful  Management  of  Thi/igs,  or 
"  in  ordering  them  for  the  befl..  And  this  is  opposed  not  Co 
"  much  to  Ignorance  or  Error  of  fudgment,  as  to  Folly,  or 
**  Error  in  Conduct,  which  is  a  defect  of  Wifdom"  In  Wifdom 
therefore  there  are  thefe  four  Ingredients, ,  viz.  ifl.  &  fixing 
upon  the  noblefl  End. 

2dly,  A.  Choice  of  the  ht&Means^  viz..  Suclr as  diveCtly 
conduce  to  attain   the  End  defign'd. 

3dly,  An  alioting  of  the  fttejl  Seafon  for  the  Uie  of  the 
aforefaid   Means,  together  with   the     Obfervation   thereof. 

4thly,  A  Forefght  of  and  Provifion  again  ft  all  fuch  Occur- 
ences, as  may  mar  cur  Attainment  of  the  End  proposed,  or 
offer  Occafion  for  uneafy  Senfations,  on  the  Account  of 
Mifmanagement  \  Now  every  of  the  aforefaid  Ingredients  are 
truly  applicable  to  fehovah  :  For  ifl.  he  hath  flx'd  upon 
the  belt  End  in  all  his  Works,  viz.  His  own  Glory.  Hence 
it  is  faid  that  he  made  all  Things  for  him fc If  Pro.  xvi.  4. 
But  here  it  maybe  enquired,  what  is  the  Glory  of  God  ? 
And  how  does  it  appear  to  be  the  befl  End  ? 

Anfw.  The  Glory  of  God  may  be  thus  defcrib'd,  viz. 
That  is  the  Bright?iefs  of  his  infinite  Eminence  known  and 
wanifejled.  But  how  does  this  appear  to  be  the  befl  End  ? 

Anfw. 


The   Ingredients   ofWifdom  applfdtoGod.         201 

Anfw.  As  God  himfelf  is  the  heft  Being,  the  Manifefta- 
fion  of  himfelf,  muft  by  Confequence  be  the  moft  excellent 
and  noble  End  !  And  what  is  this  but  his  declarative  Glo- 
ry ?  Seeing  that  Creatures  are  deriv'd  from  him  as  their 
producing  Caufe,  it  is  but  reafonable  that  they  mould  be 
referr'd  to  him,  or  his  Glory  as  their  End.  Hence  faith 
the  Apoftle,  for  of  him,  and  thro'  him,  and  to  him  are  all 
Things  I  But  feeing  that  God  is  of  himfelf,  he  can  have 
no  other  final  Caufe  but  himfelf.  If  he  had  any  other 
Supream  End  but  his  own  Glory,,  he  would  aim  ultimately 
at  ibmething  below  himfelf,  which  is  abfur'd,  and  depend 
on  Ibmething  beiides  himfelf,  which  is  impofiible.  From 
what  has  been  {aid  it  is  evident,  that  the  fir  ft  Character  or 
Ingredient  ofWifdom,  viz.  a  fixings  upon  the  nobleft  End, 
is  juftly  applicable  to  Almighty  God.     I  proceed  to  the 

2d.  Which  was  the  Choice  of  the  beft  Means  directly  con- 
ducing to  attain  the  End  delign'd.  Now  that  this  is  ap- 
plicable to  God,  will  appear  by  the  following  Particulars. 
1  ft.  Jehovah  hath  made  his  Glory  manifeft  or  viiible,  by 
engraving  large  and  legible  Characters  thereof  in  his  Word 
and  Works,  in  both  which  we  may  eafiy  difcern  many  Foot- 
fteps  or  Signatures  of  his  adorable  Attributes  I  Now  with- 
out this  Manifestation,  however  Infinite  and  Tranfcendent, 
the  eilential  Emminence  or  Perfection  of  God  might  be,t 
yet  it  would  not  be  perceived  or  celebrated  by  Creatures. 
And, 

adly,  God  hath  made  intelligent  Creatures  capable  thro' 
his  Affiftance  and  Influence  to  perceive,  acknowledge,  and 
honour  his  Excellency  and  Glory,  manifefted  as  aforefaicl. 
Tho'  irrational  and  inanimate  Creatures  may  object  iveiy  glori- 
fy God.  In  this  refpect  it  is  faid  that  the  Heavens  and  Earth 
do fiew  forth  God's  Glory,  i.  e.  They  oifer  Occafion  to  in- 
teligent  Beings  to  magnify  God's  Name,  by   ftiewing  the 

C  c  Powev* 


20£  The  Ingredients  of  Wifdom  apply* d  to   God. 

Power  and  other  Perfections  of  God  apparent  in  their  Pro- 
duction. Rom.  i.  20.  For  the  invijible  Things  of  him, 
from  the  Creation  of  the  World  are  clearly  Jeen,  being  under- 
food  by  the  Things  that  are  made-)  even  his  eternal  Power 
and  Godhead -y  fo  that  they  are  without  Excufe.  Yet  none 
but  intelligent  Creatures  can  actively  and  with  Defign, 
Glorify  God.         And 

3 dl y,  Becaufe  fome  are  either  fo  Stupid  or  Negligent,  that 
they  cannot  or  will  not,  in  a  way  of  reasoning,  infer  his 
Perfections  from  his  Works  j  therefore  the  Almighty  has 
implanted  a  Monitor  in  Mens  Boloms  to  inform  them  of 
their  Duty,  and  reprefent  the  Danger  of  Neglect  in  the  moft 
convincing  Manner.  Hence  it  is  faid  that  the  Heathens 
not  having  the  Law,  /".  e.  The  moral  Law  written,  were  a 
Law  unto  themfelves  :  Their  Confciences  in  the  mean 
Time  accufmg  or  excuiing  one  another.  And 

4thly,  To  add  Light  and  Force  to  the  Inftructions  and 
Admonitions  of  Confcience,  and  to  enlarge  our  views  of 
his  Attributes,  more  obfcurely  repreiented  by  his  Works ! 
Jehovah  has  added  his  Word,  which  he  hath  magnified  above 
all  his  Name.  But  to  proceed,    the 

3d,  Ingredient  ofWifdom  is  likewfe  applicable  to  the 
Almighty,  for  he  hath  appointed  to  every  thing  its  Time 
and  Seafon,  and  made  them  beautiful  therein  :  All  his 
Ways  are  Judgment,  calculated  in  every  of  their  Circum- 
ftances  with  the  deepeil  Penetration  !   (Deut.xxK.ii.  4.)   And 

4thly,  He  hath  guarded  againfl  all  adverle  Occurrences, 
by  his  eternal  and  unalterable  Purpofes  ;  his  Almighty 
power  and  fovereign  Providence,  which  prefide  over  all 
Events  :  So  that  the  Wrath  of  Man  fliall  be  confTrain'd 
to  praifehim.  He  will  in  the  Iffue  get  himfelf  Glory  from 
all  his  Creatures,  either  in  an  objeblive,  Aclive,  or  pafive 
Way.     His  Mercy  or  Juftice  will  have  a  Tribute  of  Honour 

from 


The  Kinds  of  divine   Wijdom.  203 

from  all  the  intelligent  Creation,  either  in  their  Salvation- 
or  Damnation  I  But  I  proceed  to  the 

2d.  Propos'd,  which  was  to  fpeak  of  the  Kinds  of  divine 
Wifdom  :  Now  the  Wijdom  of  God  is  twofold,  viz.  Effen- 
tial  and  Perfonal,  the  perfonal  Wifdom  of  God  is  our  Lord 
Jesus  Christ,  he  is  cail'd  the  Wifdom  of  God,  by  way 
of  Appropriation,  on  Account  of  his  mediatorial  Office  i 
Becaufe  herein  the  divine  Wifdom  has  been  moil  marve- 
loufly  manifefted,  In  him,  as  Mediator  for  his  Peoples 
Benefit,  are  hid  all  the  Treafures  of  WifdGm  and  Knowledge^ 
Col.  u\  3.  The  efjhitial  Wijdom  of  God  is  what  is  Common 
to  all  the  Perfons  of  the  facred  Trinity,  and  is  the  Subject 
of  our  prefent  Difcourfe.     I  pais  on  therefore  to  the 

3d.  Propos'd,  which  was  to  mention  the  Properties  or 
Qualities  of  divine  Wifdom.  And 

1  ft.  It  is  Infinite  as  our  Text  aiferts,  O  the  Depth  of  the 
Wifdom  and  Knowledge  of  God,  hew  unfearchable  arc  his  "Judg- 
ments,  and  his  Ways  pajl  finding  out !  It  muft  of  neceility 
be    Infinite,  bscauie   it  is   him  (elf 

2dly.  Or  iginal  Wifdom,  of  this  the  Royal  Prophet  fpeaks 
in  bold  and  noble  Strains,  Ifa.  xl.  12,  13.  Who  hath  mea- 
fured  the  Waters  in  the  Hollow  of  his  Hand,  and  meted  out 
the  Heavens  with  a  Span,  and  comprehended  the  Dufl  of  the 
Earth  in  a  Meafure,  and  weighed  the  Mountains  hi  Scales, 
and  the  Hills  in  a  Ballance  ?  Who  hath  directed  the  Spirit 
of  the  Lord,  or  being  his  Counfellor  hath  taught  kirn  f  He 
is  the  great  Fountain  from  which  all  created  Beings  derive 
their  Streams ;  yea  he  is  wifdom  it  felf  in  the  Abflract, 
which    his  Simplicity  proves  !  And 

3dly.  He  is  univerfal  Wifdcm,  John  xxi.  iy.  Lord  thou 
hzowefl   all    Things,  thou   hiowejl  that  I  Love  thee.     And 

C  c  2  4th ly 


204  ^oe  Properties  of  divine  Wifdom. 

4thly.  He  is  interring  and  infallible  Wifdom  j  this  then 
is  the  Meflage  which  we  have  heard  of  him,  and  declare 
unto  you  that  God  is  Light,  and  in  him  is  no  Darknifs  at  all, 

5thly.  He  is  immutable  Wifdom,  and  hence  he  is  call'd 
the  Father  of  Lights,  with  whom  there  is  no  Fariablenefs  ncr 
Shadow  of  turning. 

6thly.  He  is  incommunicable  or  unparalle?  d  Wifdom,  and 
hence  he  is  call'd  the  only  Wife  God,  Rom.  xvi.  27.  He  is 
like  wife  {aid  to  be  wonder  full  in  Council,  and  excellent  in 
Working,  Ifa.  xxviii.  29.  There  is  indeed  ibme  faint 
Shadow  of  the  divine  Wifdom  in  Creatures,  but  the  effential 
Wifdom  of  God  cannot  be  communicated.  The  Wifdom  of 
all  Creatures  put  together,  is  but  as  a  llngle  Drop  compar'd 
with  the    inimenfe    Ocean,  of  Wifdom  in  God.  But  the 

4th.  Propos'd  comes  now  to  be  confidered,  which  was 
to  lpeak  of  the  Difplays  of  God's  Wifdom  in  his  Works. 
And 

ift.  The  Wifdom  of  'God appears with  much  Beauty,  in  the 
Works  of  Creation  :  How  noble  is  the  Harmony  that  fublifls 
among  the  numerous  Parts  of  this  vaft  Machine,  notwith- 
standing of  the  difcordant  Elements  ot  which  they  are 
form'd  ?  How  amiable  and  amazing  is  the  Order  of  Sub- 
ferviency  among  its  Parts,  together  with  their  general  Ten- 
dency to  promote  the  Good  of  the  whole  Frame  ?  Hof.  ii. 
21,  22.  I  will  hear,  faith  the  Lord,  I  will  hear  the  Heavens, 
and  they  fall  hear  the  Earth.  And  the  Earth  jhall  hear  the 
Corn,  and  the  Wine,  and  the  Oil,  and  they  fall  hear  Jczrecl. 
The  regular  and  ffeady  Motion  of  the  heavenly  Bodies-; 
together  with  their  Situation  and  Influence  upon  trie  Earth  ; 
as  well  as  the  Support,  Conveyance,  and  diilblving  of  the 
Clouds  in  Rain,  and  Dews  fo  neceffiirily  to  rerrefh  and 
render  Fruitful  1  the  parch'd  Surface  of  this  lower  World; 
manifeft  the  Depth  of  divine  Wifdom,  and  juflly  challange 

our 


The  Displays  of  divine  Wijdotfh  20£ 

our  Admiration.  Job.  xxxviii.  31,  32,  33,44.  Canft  thou 
bind  the  fweet  influences  of  Pleiades,  or  loofe  the  Bands  of 
Orion  ?  Cdnjl  thou  bring  forth  Mazzaroth  in  his  Seafon,  or 
canft  thou  guide  Ardturus  with  his  Sons  f  Knowefi  thou  the 
Ordinances  of  Heaven  ?  Canft  thou  fee  the  Dominion  thereof 
in  the  Earth  ?  Canft  thou  lift  up  thy  Voice  to  the  Clouds, 
that  abundance  of  V/aters  may  cover  thee  ?  How  curious 
is  the  Structure  of  that  little  World  the  Body  of  Man,  in 
refpect  of  the  Form,  Number,  and  Situation  of  its  Parts, 
both  for  Beauty  and  Service  ?  Of  this  the  Pfalmift  admiring 
lays,  7"  a?n  fearfully  and  wonderfully  made,  marvelous  are 
thy  Works,  and  that  my  Soul  knoweth  right  well.  "  The 
"  Heathen  Annatomiil  (fays  Mr.  Willard)  read  a  God  in 
"  it,  and  was,  tranfported  to  fmg  his  Prazfe."  Is  it  not  ad- 
mirable that  among  that  vaft  Variety  of  Parts,  which  com- 
pofe  the  World,  that  not  one  is  Defective,  not  one  Su- 
perfluous, or  Redundant,  even  the  fmaileft  Infect  loudly 
proclaims  the  Wiidom  of  it's  Former  ?  For  what  lefs  than 
infinite  Wiidom  cou'd  comprize  all  the  Springs  and  Organs 
of  Life,  Senfe,  and  Motion  in  fo  fmall  a  Compafs  ?  How 
jufcly  may  we  Ufe  the  Prophet  Jeremiah's,  and  the  Pfal- 
mift s  Language  ?  He  hath  made  the  Earth  by  his  Power, 
he  hath  .  ejiabliffd  the  World  by  his  Wifdom,  and  ftrech'd  out 
the  Heavens  by  his  Difcrction.  Lord  how  manifold  are  thy 
Works,  in  Wiidom  haft    thou  made   them  all.  And 

2dly.  Is  not  the  Wifdom  of  God  difplafd  in  the  Work 
of  Redemption  moft  glorioufly,  even  to  thejufl  Aftonimment 
of  Men  and  Angels  ?  Flence  the  Apoftle  calls  it  the  mani- 
fold Wifdom  of  God,  Eph.  iii.  1  o.  (polupocilos  Sophia)  This 
the  Angels  defire  to  look  into  !  Divine  Wifdom  has  found 
out  a  Way  to  fatisfy  divine  Juftice,  which  was  wrong'd  by 
the  Creatures  revolt  from  God,  thro'  the  Sufferings  of  a 
Mediator  in  their  Room;  a  Way  to    magnify  the  Law,  and 

make 


i.o5  the  Difplays  of  divine  Wifdom. 

make  it  honourable  by  the  perfect  Obedience  of  the 
Son  of  God  in  the  TranfgrefTors  Place  :  Hereby  both  the 
Precept  and  Penalty  of  the  Law  are  fully  anfwered,  and 
a  Door  opened  for  the  Manifestation  of  rich,  pure  and 
glorious  Grace,  in  the  Remiflion  and  Salvation  of  fallen 
Mankind,  without  infringing  upon  the  Rights  of  Juftice,, 
Truth  and  Holinefs  :  Surely  fuch  a  Devife  as  this,  would 
have  nonplus'd  all  the  Creation.  What  Ids  than  infinite 
Wifdom  could  bring  the  greateft  Glory  to  God,  and  tic 
greateft  Good  to  Mankind  out  of  the  greater!  Evil,  viz. 
Sin  ?  Both  which  are  directly  contrary  to  the  Nature  of  it  \ 
And  this  indeed  is  the  true  State  of  the  Cafe  ;  for  as  it  is 
certain  that  Believers  are  now  upon  a  more  lure  Founda- 
tion, refpecling  their  Happinefs,  than  our  iirit  Parents  were 
before  the  Fail  ;  becauie  their  Stock  is  now  in  the  Hands 
of  the  Mediator,  which  was  before  in  their  own,  fo  we 
cannot  fee  how  the  Grace  and  Mercy  of  God  could  have 
had  fuch  marvelous  and  bright  Difplays,  had  not  Sin  been 
in  the  World  !  Thus  out  of  the  Eater  divine  Wifdom  hath 
brought  forth  Meat,  and  out  of  the  Strong,  Sweetnefs.  It 
might  be  here  iikewife  obferved,  that  the  deferring  of  the 
Meilias  coming;  in  the  Flefh  for  a  Ions:  Space  of  Time,  is 
no  inconfiderable  Difcovery  of  divine  Wifdom :  For  hereby 
Pvoom  was  given  for  the  Tryal  and  Exercife  of  the  Faith 
jind  Patience  of  God's  People,  in  depending  on  his  Word, 
and  waiting  for  the  Accompliihment  thereof ;  for  thus  was 
Jehovah  glorify 'd,  Heb.  xi.  13.  Thefe  all  died  in  Faith,  not 
having  received  the  Promifes,  but  having  feen  them  afar  off] 
and  n  rre  per/waded  of  them,  ana !  embraced  them,  and  con- 
fe fed  that  they  were  Strangers  and  Pilgrims  on  the  Earth. 
And  indeed  the  Time  of  our  Lords  coming  was  moll 
feafonable  j  for  then  the  Darknefs  of  Impiety  moil  dread- 
hilly  prcvail'd,  and   real  Religion  languiih'd,  and    had  al_ 

mort- 


The  Dijplays  of  divine  Wifdom,  SO7 

moft  totally  expir'd.  It  was  proper  therefore  that  then 
the  Day  fpring  fro7ii  on  High  (fjould  vijit  a  benighted  World \ 
and  the  Sim  of  Right  eovfnefs  arife  upon  them  to  tur??  'away  Un- 
godlinefs    from  Jacob ! 

3  dl y.  The  Wifdom  of  God  is  alfo  wonderfully  difplayd 
in  his  Works  of  Prividence  !  in  Relation  to  the  World  in 
general,    and  to  his  Church  and  People  in    particular. 

The  infenfible  Parts  of  the  Creation  are  conducted  by 
divine  Providence  to  an  End  which  they  know  not.  The 
Sun  obferves  his  ftated  Periods  of  rifmg  and  letting,  and 
runs  his  wonted  Round  to  enlighten  and  animate  this  low- 
er Globe,  and  the  Stars  with  exact  Order  atten'd  their 
feveral  Motions,  many  irrational  Animals  act  with  a  Dis- 
cretion, like  that  of  intelligent  Beings,  Jer.  viii.  7. ;  The 
Stork  in  the  Heaven  knoweth  her  appointed  Times,  and  the 
Tnrtk ',  and  the  Crane,  and  the  Swallow  obferve  the  Time  of 
their  coming.  The  Ant  by  prudent  indujiry,  lays  up  her 
"Winter  Store  before  ifs  Approach  ! 

What  elfe  than  a  wife  and  watchful  Providence  keeps 
the  whole  Syftem  of  Things  in  its  proper  Situation,  fo 
that  the  Elements  do  not  break  Loofe  and  deftroy  each 
other  ?  And  what  but  this  bounds  the  Wrath  of  favage 
Men,  and  makes  it  turn  to  the  divine  Praife  ?  But  more 
particularly  in  Relation  to  the  Church  of  God,  how  mar- 
veloufly  has  the  Wifdom  of  God  appear' d  in  his  Provi- 
dence ? 

In  the  Time  of  the  Patriarchs,  while  Men  liv'd  a 
long  Space,  God  was  pleafed  to  inftruct  his  People  by 
immediate  Revelation  and  Tradition  j  but  when  the  Lives 
of  Men  were  much  contracted,  and  there  was  Danger, 
on  that  Account  of  the  Corruption  of  Tradition,  it  pleafed 
God  to  communicate  his  Mind  and  Will  to  his  People  by 
Writing  ;     wliich  is  a  Method  lefs    liable  to    the  aforefaid 

Inconvenience  ? 


£0v> 


*±he  Difplays  of divine  Wifdomy 


Inconvenience.  Moreover  in  the  written  Word,  the  Almigh- 
ty inftructed  his  Church  gradually  in  the  Knowledge  of  the 
Gofpel,  firft  more  obfeurely  by  Types  and  Shadows  j  and 
afterwards  more  plainly  by  a  clearer  Revelation  :  Thus 
the  Almighty  treated  them  like  Children,,  as  they  were  able 
to  bear  it ! 

And  doubtlefs  the  harder  and  more  coftly  Services  re- 
quired, under  the  feivifj  Oeconomyy  tended  to  make  Men 
long  for,  and  more  eagerly  embrace  an  eafier  Dilpenfation  ! 

But  the  Wifdom  of  God  in  his  Providence  towards  his 
Church,  has  appear'd  in  nothing  more  eminently  than  in 
baffling  the  Contrivances  and  Attempts  of  her  Enemies, 
and  in  turning  them  to  her  Advantage  !  A  noble  Inftance 
of  this  we  read  of  in  the  Book  of  EJlery  when  Haman  had 
cruelly  devis'd  the  utter  Ruin  of  the  Jeiviflj  Church  and 
Nation,  and  had  brought  his  malicious  Plot  almoft  to 
the  fatal  Period  of  Execution  !  How  admirably  was  it 
fruftrated,  and  the  Tables  turn'd  in  his  own  overthrow  ?.' 
While  poor  Mordecai,  the  Mark  of  his  ambitious  Rage, 
was  honour'd  and  protected,,  and  the  Church  eftablinYd  ! 
The  Incident  that  led  to  thisfurprizing  Revolution  of  Af- 
fairs, was  truly  aftonifhing,  viz..  The  King's  Reftleisneis 
one  Night,  and  reading  in  the  Book  ofthe  Chronicles  of 
Mordecai's   Services  to  the   Kingdom  ! 

And  indeed  in  all  Ages  it  has  plcas'd  the  all-wife  God 
to  make  Perfecution  of  Service  to  his  Church,  fo  that  there 
is  good  Ground  for  that  antient  and  common  Proverb, 
that  The  Blood  of  the  Martyrs,  is  the  feed  of  the  Church'. 
But  in  Particular  the  Perfecution  at  fcrufalcm  is  a  memora- 
ble Inftance  of  this  Kind,  for  the  Chriftians  being  thereby 
difpers'd,  were  Means  of  fpreading  the  Gofpel  fir  and 
wide  !  And  did  not  Ifrael's  Opprefilon  in  Egypt,  prepare 
die  Way    for  their  happy  Deliverance,,  by  making  them 

more 


The  Difplays  of  divine  Wifdom  209 

i  more  defirous  after  it,   and  more  ready  to  embrace  the  Call 
of  God,  in  abandoning  their  Captivity  ? 

And  that  I  may  fay  many  Things  in  one,  was  not  Satan 
and  his  Instruments  overfhot,  in  their  own  Bow,  in  re- 
fpect  of  the  Cruciflction  of  Chrift  ?  What  they  defign'd  for 
Evil,  has  not  God's  Wifdom  turn'd  to  the  gr-eateft  Good? 
By  Death,  Life  is  brought  to  Believers,  by  the  bittereft  Fain, 
the  fweeteft  Fleafure,  and  by  the  bafefi  Ignominy,  the  higkcji 
Honour] 

An  immemorial  Inftance  of  the  Wifdom  of  God,  in  his 
Providence  in  comparing  a  noble  End,  by  contrary  Means, 
we  have  reflecting  fofeph  his  being;  fo  Id  to  the  TflomaUtes, 
and  imprifon'd  in  Egypt,  were  Occafions  introductory  to  his 
exalted  Dominion  over  that  Nation  -,  and  this  the  Occafion 
of  his  Father's  Family  coming  and  refiding  there,  and  fd 
of  the  fulfilment  of  the  Prophefies,  relpecting  Ifraels  abode 
in  Egypt,  and  Deliverance  out  of  it,  in  after  Time.  The 
Wheels  of  Providence  are  full  of  Eyes,  It  may  be  truly 
laid  of  them,  that-;(iVo«  ceco  impetu  volvunterrote.)  the  Wheels 
of  Providence  are  not  govern'd  by  blind  Chance.  But  the 
Time  will  not  lerve  to  relate  any  more  Inftances.  I  there- 
fore proceed  to  the  Improvement  of  this  Subject     And 

1  ft.  The  Confideration  of  the  divine  Wifdom  mould  ex- 
cite us  to  Modefty  in  our  Meditations  upon  the  Difficul- 
ties which  we  fometimes  meet  with  in  God's  Word  and 
Works  !  Tho'  the  Myfteries  of  Faith  do  not  contradict 
human  Reafon,  yet  they  in  fome  Inftances  tranfcend  its 
Reach !  And  there  be  fometimes  obfcure  Texts  in  the  Pro- 
vidence of  God  too  difficult  for  us  to  folve.  The  Almigh- 
ty walks  fometimes  in  the  great  Deep,  and  his  Footfleps  are 
not  known,,  he  makes  Darknefs  his  Pavilion,  and  hides  the 
Face  of  his  Throne  I  In  this  Cafe  let  us  confider,  that  the 
Foolijlnefs  of  God  is  wifer -than  Men,  and  cry  out  with  the 

D  d  Apoftlf 


2, 1  o  The  Wijdom  of  God  improved. 

Apoftle  in  our  Text,  0  the  Depth  of  the  Riches  of  the  Wij- 
dom and  Knowledge  of  God,  how  anfearchable  arc  his  fudg- 
ments,  and  his  Ways  pajl  finding  out  t  Let  us  beware  of  call- 
ing the  divine  Wifdom  to  the  Bar  of  our  Reaibn,  with  the 
Socim'ans,  i  Cor.  iii.  18.  If  any  Man  among  yen  feemeth  to 
be  wife  in  this  World,  let  him  become  a  Fool  that  he  may 
be  wife.  Not  a  Fool  really,  with  Fnthufiajls,  who  reject 
all  ufe  of  Reafon  in  Religion,  but  a  Fool  in  his  own  Eyes, 
i.  e.  Let  him  be  humble  under  a  Senfe  of  his  Folly  and 
Wcaknefs,  and  reject  all  Dependance  upon  his  own  Under- 
ftanding.     And 

2dly.  This  Subject  learns  us  the  Reafonablenefs  of  Con- 
tentment in  every  change  of  Circumftance,  feeing  the  In- 
finitely wife  God  knows  beff  what  is  beft  for  us.  If  we 
were  left  to  our  own  Choice,  we  fhould  certainly  min  our- 
felvesr  with  what  calm  Confidence  mould  we  then  com- 
mit our  Way  to  God,   that  he  may  bring  it  to  pais.     And 

3dly„  The  Wifdom  of  God  offers  Food  for  cur  Faith, 
and  Comfort  to  our  Souls  under  the  darkeft  Appearances  of 
divine  Providence  refpecting  the  Church.  We  are  l'ure  that 
he  is  the  Ruler,  and  that  he  rules  in  Wifdom,  nothing  hap- 
pens befides  his  Purpofe,  or  without  his  Providence.  He 
can  make  the  moll  contrary  Things  promote  his  Kingdoms 
Good,  as  was  obferv'd  before,  and  he  has  promis'd  that  he 
will  do  fo.  (Rom.  viii.  28.)  And  elfewhere  he  has  faid,  that 
no  Weapon  form 'a I  again jl  Zion,  Jha 11  pro/per.  Then  let  us 
refign  our  Wifdom  and  Wills  to  God,  letusbelievingly  com- 
mit the  Affairs  of  God's  Kingdom  into  the  Mediators 
Hands,    and   expect  the  fulfilment    of  his  Word. 

4thly.  Is  God's  Wifdom  difplay'd  in  his  Word  and 
Works?  Then  let  us  meditate  on  them,  with  more  fre- 
quency and  Care,   and    aicribe    to   God  the  Glory  of  that 

Wifdom 


The  Wifdom  of  God  improved.  2  1 1 

Wii'dom  which  appears  in  them,  in  the  Sentiments  of  our 
Minds,  by  the  Speeches  of  our  Lips,  and  the  Actions  of  our 
Lives.  It  is  a  juft  Obfervation  of  the  Pfalmift,  That  the 
Works  of  the  Lord  are  great,  fought  out  of  all  thofe  that  have 
Pleafure  therein. 

^thiy.  Is  God  Infinite  in  Wifdom?  Then  ift.  Let  us 
mk  Wifdom  of  him  who  giveth  to  all  Men  liberally  and  up- 
braideth  not,  and  it  fhall  be  given  us.  Jam.  i.  5.  And  2dly. 
Let  us  according  to  our  Meafure  imitate  the  divine  Wifdom. 

ill:.  By  fixing  upon  an  End,  in  the  Enjoyment  of  which 
we  may  be  compleatly  happy,  viz.  God's  Glory  and  the 
Enjoyment  of  him.     And 

2diy.  By  the  Choice  of  proper  Mea?7s  tending  to  that 
End,  fiich  as  Faith,  Repentance  and  Holinefs,  as  God  is 
Holy;  fo  thofe  that  expect  to  enjoy  him,  muft  be  like  him. 

3  dly.  By  improving  the  prefent  Seafons,  in  the  ufe  of  the 
aforefaid  Means.  This  is  the  Command  of  God,  2  Cor.  vi. 
1 ,  2 .  We  then  as  Workers  together  with  him,  befeech  you 
alfo  that  ye  receive  not  the  Grace  of  Go  din  vain.  [For 
he  faith,  I  have  heard  thee  in  a  Tune  accepted,  and 
in  the  Day  of  Salvation  have  1 fuccoured  thee  :  Behold,  now 
is  the  accepted  Time;   behold  now  is  the  Day  of  Salvation.) 

To  this  we  mould  be  excited  like  wife,  by  confidering 
the  Shortnefs  and  Uncertainty  of  our  Time  and  its  Op- 
portunities, together  with  the  vaft  Moment  that  depends 
upon  the  Improvement  thereof.  And 

Athly.  We  mould  guard  againft  every  Appearance  of 
Evil,  that  tends  to  obftruct  us  in  the  Purfuit  of  our  chief 
End.  The  very  contrary  to  the  aforefaid  Particulars, 
confKtutes  the  Folly  of  the  ungodly  World.  They  either 
fix  upon   fome   Enjoyment  here  as  their  chief  End,  or  if 

D  d  2  thev 


2ia 


The  Wijdom  of  God  improved. 


they  pretend  a  higher  End,  take  contrary  Meafures  to  at- 
tain it.  They  neglect  the  prefent  Seafons  of  Mercy,  with 
the  Fool  they  have  a  Price  in  their  Handr  but  no  Heart  to  it. 
They  likewtfe  ru[h  into  Places  of  Tempt ationy  and fo  are  eafily 
enjnared}  and  fell  their  Salvation  for  a  Thing  oj  Nought. 


SERMON: 


The  Text  explained,  1 1 


SERMON     XL 


GENESIS,  xvii.   r. 
A?id  when  Abram  was  Ninety  Tears  old  and  Nine,  the  Lord 
appeared  to  Abram,  and  J  aid  unto  him,  lam  the  Almighty 
God-,  walk  before  me,  and  be  thou  perfect, 

IN  the  Words  of  our  Text,  we  have  a  Summary  of  the 
Gracious  Covenant,  God  was  pleas'd  to  make  with 
Abram  of  old,  containing  thefe  two  Things  following, 
which  deferve  our  Notice,  viz. 
i ft.  What  God's  Covenant  People  may  expect  him  to  be 
to  them,  in  thefe  Words,  /  am  the  Almighty  God.  (Lljlmdai) 
"  This  is  the  Name  of  God,  (fays  Mr.  Henery  in  his  Annota- 
"  tions)  that  is  mofily  us'd  throughout  the  Book  of  Job,  at 
"  leaf  thirty  Times  in  the  Difcourfes  of  that  Book,  in  which 
"  Jehovah  is  us'd  but  once."  This  Name  (as  Mr.  Poole  in 
his  Synopfs,  and  other  learned  Men  obferve)  fignihes  the 
Strengtli  &  Sufficiency  of  God,  "  It /peaks  (fays  Henery)  the 
<c  Almighty  Power  of  God,  either  as  an  Avenger,  or  as  a  Bene- 
"  factor,  but  it  Jhouldbe  especially  taken  in  the  Latter  Senfe." 
as  Drufus  and  others  obferve.  In  which  it  fignifies  God's 
SelfSufficiency,  and  All-Sufficiency.  He  is  able  to  perform  all' 
that  he  hath  laid,  refpecting  his  People,  he  hath  enough  in. 
himfelf,  and  of  himfelf,  for  himfelf  and  for  them  ;.  he  hath 
all  Things,  and  needeth  nothing  to  compleat  his  own. 
Perfection  and  BlefTednefs,  and  is  able  to  confer  on  us  a  Hap- 

pinefs, 


214  ^°e  ^ex^  explain* d. 

pinefs,  as  large  as  our  Defires.  and  as  lafting  as  our  Souls. 
And  therefore  this  Word,  feems  to  be  better  rendred  in  the 
old  Englifh  Verjion,  than  in  the  prefent :  For  there  it  is  thus 
cxprefs'd.     I  am  God  all  fujjicient.     But 

2dly.  The  Words  of  our  Text  inform  us,  what  God  ex- 
pedis  or  requires  his  People  to  be  to  him.  And  this  is  ex- 
prefs'd  in  two  Particulars,  viz.  Walking  before  him,  and  in 
being  perfect.  Walk  before  me.  This  Word  by  a  Metaphor 
intends  Men's  Lives  and  Actions,  (Pf.  i.  i.)  Becaufe  there 
is  fome  Analogy  or  Refcmblance  between  them,  and  a  na- 
tural Way.  Bejore  me,  i.  e.  Under  a  continual  Senie  of 
rny  Prefence  and  Cognizance,  as  a  Servant  before  his 
Lord.  And  be  thou  per j eel.  Simmachus  renders  the  Word 
perfecl,  blamelefs,  but  according  to  the  moll  of  Interpreter;-,  it 
fignifies,  Sincerity  or  Freedom  from  Deceit  and  Guile  ; 
in  this  Senie  it  is  afcrib'd  to  Abram,  Noah,  David  and  j'c- . 
(Gen.  vi.  9.  PJ.  xviii.  23.  Job  i.  1.)  That  is  perfect  in  the 
Apoftle  Paul's  Judgment,  which  hath  all  its  Parts,  tho'  it 
be  not  perfect  in  Degrees.  2  Tim.  iii.  17.  That  the  Man  of 
God,  may  be  perfetl  thoroughly  furnijled  to  all  goedf 'Arks.  And 
fuch  as  are  more  advane'd  in  Knowledge  and  Holinefs  than 
others,  are  call'd  perfect  comparatively.  Phil.  iii.  15.  Let  us 
therefore  as  many  as  be  perfecJ,  be  thus  minded,  God  Al- 
mighty therefore  does  not  covenant  with  Abram,  for  an  en- 
tire Perfection  of  Degrees,  as  the  Papifts  dream,  who  are 
herein  follow'd  by  the  whole  Tribe  of  Enthiiiiafts ;  but' 
he  requires  a  Perfection  of  Parts,  or  Sincerity,  viz.  That  he- 
mould  endeavour  to  conform  his  Practice,  to  all  Parts  of  the 
divine  Law,  without  Guile  or  referve.  "  1 ~'hirAv  m  Religi- 
"  on  (Jaid  excellent  Mr.  Mathew '  Henery)  btit  Sincerity." 

In  difcourfmg  upon  this  Text  I  fhai!  iceak  upon  the  three 

following  Heads,  viz. 

L 


The  Nature  of  God's  Sufficiency.  ti  5 

I.  The  Sufficiency  of  God. 

II.  Walking  before  him^ 

III.  Sincerity. 

And  then  apply  the  whole.     The 

1  ft.  General  Head  ofDifcourle  is  God's  Sufficiency,  or 
All  Sufficiency,  which  may  be  thus  defcrib'd,  viz.  That  it 
is  a  Perfection  of  the  divine  Nature  whereby  fohovah  hath 
enough  in  himfelf,  for  himfelf  and  for  his  People  in  every  re- 
fpecl.  Thisrefuits  from  his  Infinity  in  particular,  as  well  as 
from  his  other  Attributes  in  general,  becaufe  he  exifted  not 
by  the  Will  of  another,  therefore  he  is  independent  and  in- 
finite in  his  Eflence  and  in  all  his  Attributes  and  Being, 
fo  he  muft  be  confequently  perfect  and  allfufficient.  As  his 
Simplicity  allures  us,  that  he  can  admit  nothing  of  ano- 
ther Kind,  to  perfect  his  Being,  fo  his  Eternity  informs  us, 
that  he  was  happy  in  himfelf,  when  there  was  none  befides 
him.  And  feeing  all  the  Excellencies  of  Creatures  arc 
deriv'd  from  him,  he  muft  poiTefs  the  fame  eminently  in  him- 
felf, otherwife  he  could  not  confer  them  upon  others.  Hence 
is  that  Beautiful  Pafiage  of  the  Pfalmift,  Pf.  xxxvi.  10. 
With  thee  is  the  Fountain  of  Life,  and  in  thy  Light  (Imll  we 
fee  Light.  TbeophilaB  glofieth  pertinently  upon  this  Place 
of  Scripture  in  the  following  Manner.  "  As  the  Sun  (lays  he) 
"  is  always  beheld  full,  and  never  lefened  as  the  Moon,  fo 
:<  God  always  cxifts  perjeB,  full  of  Wijdom,  Power,  Immor- 
"  tallity  and  all  other  good  Things."  And  the  Scriptures  ai- 
fert  elfewhere,  that  God  is  perfecJ,  Mat.  v.  48.  P  erf  eel 
in  JVijdom,  Power,  Beneficence,  and  that  he  needs  Coun- 
cil or  Help  of  none.  Job.  xxii.  2,  3  Rom.  xi.  34,  35. 

But  that  the  aforefaid  Defcription  of  God's  Sufficiency 
may  be  the  better  understood,  let  the  following  Particulars 
be  confider'd, 

A 


2  1 6  The  Properties   of  God's  Sufficiency . 

i  ft.  That  the  general  Nature  of  this  Attribute  is  Fullnefs  y 
or  enough  of  Excellency  and  Good.  This  is  a  Perfection 
oppos'd  to  Emptinefs  and  Defect,  and  is  attended  with  the 
following  Properties,    viz. 

i  ft.  It  is  an  under  iv'd  Fullnefs  Rom.  xi.  35,  36.  Who 
hath  fir  (I  given  to  him,  and  it  ftjall  be  recompcnfed to  him  again, 
for  of  him,  and  through  him,  and  to  him  are  all  Things. 

2dly.  It  is  an  independent  Fullnefs  :  He  hath  no  Depend- 
ance  upon  Creatures,  neither  can  he  receive  any  Good 
or  Excellency  from  them,  becaufe  they  have  deriv'd 
their  All  from  him.  Now  a  Circulation  of  Caufes  and 
Effects  is  in  the  nature  of  Things  impomble.  Our  Gocd- 
nefs  extends  not  to  him,  neither  is  it  any  Gain  to  the  Almigh- 
ty that  we  are  righteous,  fayeth  Job.  Who  hath  made  thee 
to  differ  from  another,  fayeth  the  Apoftle  Paul  ?  And  what 
haft  thou  that  thou  didjl  not  receive?  It  was  a  noble  faying 
of  the  Pagan  Lucretius,  relpecting  the  divine  Nature. 

Ipfa  fuis  valens  opibus  ?ton  indiga  Noftri.     Which  may  be 
thusEnglilhed. 

Jehovah's  Wealth,  docs  fully  him  furlice, 
Nor  needs  he,  of  his  Creatures,  a  fupply. 
3dly.  It  is  a  compleat  and  perfect  Fullnefs,  and  that  in 
three  refpects,  viz.  In  regard  of  the  Kinds,  Degrees  and 
Duration  of  all  poffible  Excellency  and  Good.  And  ifh 
the  Fulnefs  of  God  is  Perfect  in  refpect  of  the  Kinds 
of  Excellency,  for  the  Almighty  hath  in  him,  not  only  all 
thofe  Excellencies,  the  Shadow  of  which  is  in  created  Be- 
ings, fuch  as  Wifdom,  Power,  Holinefs,  Juftice,  Goodncfs, 
Truth.  But  he  hath  alio  fuch  Excellency's  in  his  Nature 
as  there  are  no  Footfteps  or  refemblance  of  in  Creature?, 
e.  g.  Simplicity,  Immutability,  Infinity,  Incomprchcnftbility, 
and  Self -exigence.  Which  are  therefore  term'd  by  lome 
Divines  incommunicable  Attributes  !  And 

2dly 


The  Properties  of  God's  Sufficiency. 


I  *7 


2dly.  The  Fullnefs  of  God  is  compleat  and  perfect  in. 
Degree,  becau/e  Infinite.  The  Excellencies  of  the  noblefl 
Creatures  are  limited,  and  finite  ;  but  thofe  of  Jehovah  are. 
without  Bounds.  The  Almighty  PorTeiTes  all  the  Excel- 
lencies of  created  Beings  in  a  more  fublime  and  exalted 
Degree,  than  can  poflibly  be  attain'd  by  them,  becautb' 
of  their   finite  Natures.  But 

3<dly.  The  Fullnefs  of  God  is  compleat  and  perfect  in 
refpect  of  Duration,  the  Excellencies  of  Creatures  are  Qua- 
lities diffinct  from,  and  added  to  their  Beings,  and  may 
be  therefore  feperated  and  extinguiflied,  while  their  Beings 
are  preferved,  as  appears  by  the  doleful  Apoftacy  of  the 
Angels  and  our  nrft  Parents.  If  their  Beings  themfelves, 
becaufederiv'd  and  dependant,  maybe  deflroy'd,  how  much 
more  the  good  Properties  that  cleave  thereto  ?  But  the  Full- 
nefs of  God  is  the  very  fame  with  his  Being,  and  there- 
fore infeparable  and  eternal  !  He  and  he  only  is,  Wifdom3 , 
Jujlice,  Goodnefi,  and    Truth.  But  to  proceed 

4thly.  The  Fullnefs  of  God  is  Itpvuriabfe^, equally  unpa- 
pable  of  Addition  or  Diminution,  he  can  receive  nothing 
from  without,  becaufe  he  is  already  Infinite,,  and  to  that 
nothing  can  be  added.  And  from  whom  mould  he  re- 
ceive any  Addition,  it  muft  be  from  Creatures  if  at  all;, 
but  they  can  give  him  nothing  but  what  is  his  own,  no- 
thing but  what  they  received  from  him,  A<3s  xvii.  25. 
Neither  is  he  worfriped  with  Men's  Hands,  as  tho'  he  needed 
any  Thing,  Jeeing  he  giveth  to  all  Life,  and  Breath,  and 
all  Things  !  And  as  the  Fullnefs  of  God  cannot  be  increafed, 
fo  neither  can  it  be  impair'd  by  the  fordid  Violence  of 
Creatures  !  For  as  our  Goodneis  does  not  extend  to  God 
to  benefit  him,  fo  neither  can  cur  Impieties  do  him  a- 
ny  real  Injury,  Job  xxxv,  6,  7,  8,  If  thou  fnneft,  what  doe  ft 
thou   cigciinjl   him?  Or   if  thy    Tranfgrejjions  be  multiply' dr, 

E  e-  whatz 


2  i  8  The   Extent  of  God's    Sufficiency* 

what  dojl  thou  unto  him  ?  If  thou  be  Righteous  what  giveft 
thou  hi  tn  ¥  Or  what  receiveth  he  of  thine  Hand  $  Thy  JVicked- 
nefs  may  hurt  a  Man,  as  thou  ai't,  and  thy  Right coufnefs 
may  profit  the  Son  of  Man  ! 

5thly.  The  Fulhiefs  of  God  is  Overflowing  and  Tmmenfe  : 
He  has  more  than  enough  for  all  created  Beings,  the 
Riches  and  Affluence  thereof,  not  only  exceeds  all  their 
Neceflities,  but  even  their  Thoughts  and  Defires  !  Eph. 
iii.  20.  New  unto  him  who  is  able  to  do  exceeding  abundantly 
above  all  that  we  afk  or  think.  Pial.  xxxvi.  8.  TheyfijalJ 
be  abundantly  fatisfyd  with  the  Fatnefs  of  thy  Houfe,  and 
thou  fait  make    them   drink  of  the  River  of  thy  Pie  a  fur  es. 

6thiy.  The  Fulhiefs  of  God  is  Everflowing  and  Inexhaufla- 
ble  :  The  Citterns  of  created  Good  may  be  drawn  dry  ; 
but  God  is  a  Fountain  that  cannot  be  exhaufted  :  He  is  the 
Alpha,  and  Omega,  the  Beginning  and  the  Ending  from 
Everlafting  to  Everlafting,  God.  When  Millions  have  drank 
of  this  Fountain  the  Streams   are  never  the  Leis. 

But  the  '/pedal  Nature  of  Gods  Sufficiency  appears  in 
thefe  two  Particulars  following,  viz.  jit.  In  that  Jehovah 
hath  enough  in  himfelf  for  himfelf,  or  his  own  Happinefs ; 
In -this  reipedl  he  is  call'd  Self-Sufficient.  That  God  is 
Happy,  appears  from  the  Character  of  BlcJ'ed  frequently 
afcrib'd  to  him  in  Scripture.  What  is  Happinefs  but  the 
Enjoyment  of  a  fufficient  Degree  of  Good,  fuited  to  the 
Nature  of  the  Being  that  enjoys  it  ?  Now  it  is  certain  the 
Almighty  hath  this,  for  he  neither  needeth,  delireth,  or 
can  receive  more  than  he  has.  Dependant  Creatures  need 
a  foreign  Support  to  fumiin  their  borrow'd  Beings  ;  but 
he  is  independent  and  hath  Life  of  himfelf,  (Job.  v.  26) 
And  therefore  needs  them  not,  neither  doth  he  deflre  more 
Happinefs  then  he  hath  j  for  than  he  would  be  imperfeel: 
and  fo  no  God.     Before  the  Worlds  Foundations  were  laid 

he 


The  Extent  of  God's  Sufficiency.  219 

lie  had  Complaifance  in  his  own  Glory  and  Perfection ; 
neither  did  he  make  Creatures  to  increafe  his  own  Hap- 
pinefs,  but  of  meer  good  Pleafure :  And  as  for  Creatures 
acknowledging  of  his  Excellency  with  Honour,  it  adds  no 
more  thereto  than  commending  the  Sun  adds  to  its  Lull-re, 
or  praifing  a  Fountain  would  increafe  its  Streams,  neither 
can  the  Almighty  pofiibly  receive  any  more  Happinefs 
than  he  hathbecaufe  of  his  Infinity.  To  confirm  and  il- 
luftrate  what  has  been  now  obferv'd  let  the  following 
Places  of  Scripture  be  confidered,  Pf.  1.  9,  13.  I  will 
take  no  Bullock  out  of  thy  Houfe,  nor  He-Goats  out  of  thy 
Fold  :  For  every  Be  aft  of  the  For  eft  is  mine,  and  the  Cattle 
upon  a  thou  [and  Hills.  If  I  were  Hungry  J  would  not  tell 
thee,  for  the  World  is  mine  and  the  Fullnefs  thereof.  And 
2dly.  The  Almighty  hath  enough  for  all  his  Creatures 
to  make  them  compleatly  Happy  :  /  am  the  Almighty 
God.  Mr.  Pool  in  his  Synop/is  obferves  "  The  Original 
"  Wcrd  is  deriv'd  of  a  Root  that  fignifies  a  Breaft,  becaufe 
"  he  nourifhes  all,  for  the  fame  Reafon  the  Heathens  re~ 
"  prefented  their  Diana,  IJis  and  Ceres  after  the  fame 
"  Manner."  The  Ability  of  God  to  make  all  his  Crea- 
tures Happy,  is  juftly  tcrm'd  by  Divines,  his  All-Surhci- 
ency,  and  this  in.  Relation  to  good  People  is  fet  forth  by 
feveral  fignificant  Emblems  or  Similitudes.  Hence  he  is 
call'd  a  Sun  (Pfa.  lxxxiv.  12.)  As  the  Sun  difiipates  the 
Gloom  of  Night  by  his  enlightning  and  warming  Rays,  and 
thereby  fheds  a  Gladnefs  over  the  Face  or  Things ;  thus 
the  Almighty  refrefheth  his  Peoples  Hearts.  The  Lord 
islikewife  call'd  his  Peoples  Shield,  Pla.  lxxxiv.  They  are 
expos'd  in  this  tumultuous  Scene  to  a  thick  ■  Suceeiiion  of 
Dangers  'and  Confli&s  ;  but  the  Almighty  protects  them 
as  by  a  Shield,  He  covers  their  Head  in  the  Dav  of  Battle. 
He  that    dwelleth  in   the  fecret  Place  of  the  mo  ft   High,    ft  all 

E  e  z  ahidi. 


22o  The  Extent  of  God's    Sufficiency. 

abide  under  the  Shadow  of  the  Almighty.  The  Almighty 
is  call'd  his  Peonies  Rock.  Strength  and  Delherer.  He 
bellows  all  Manner  of  fpiritual  and  temporal  Good  upon 
them,  (Ephef.  1.  3.)  He  abundantly  recompences  all  their 
Services  and  Sufferings  for  him.;  and  hence  he  is  call'd 
tin  exceeding  gre&t  Rei&ard3  Gen.  xv.  i.  Phil.  iv.  19.  My 
God  Jhall  fupply  all  your  Nefd*  according  to  his  Riches  in 
Glory  by  Jesus  Christ.  Particularly- 
lit.  There  is  enough  in  God  to  fupply  his  Peoples  Wants 
here  :  Enough  r  ft  for  Protection,  Zech.  ii.  5.  For  I,  faith 
the  Lord,  will  be  a  Wall  of  Fire  unto  her,  round  ah: at, 
■and  will  be  the  Glory  in  the  midjl  of  her.  Zech.  i-x.  1  2. 
Turn  ye  to  the  fir  on g  Flold,  ye  Prijoners  of  Hope.  Pia.  Ixiii. 
y.  Becaufe  then  haft  been  my  Help  therefore  in  the  Shat 
of  thy  Wings  will  I  rejoyce :  Hence  the  Lord-  bids  his 
People,  not  to  fear  for  I  am  with  thee,  be  not  difmafd  for 
1' am  thy  God:  I will  fir  eng  then  thee,  yea  I  will  Ipeip  fbee^ 
yea    I  will  uphold  thee  with  the  right  Hand  of  my  Rightecuf 

uefs, Fear  not  thou  Worm    Jacob,  a?id  ye   Men    of  Ifrael, 

/  will  help  thee   fayeth  the  Lord,  Ifa.  xli.    10 1.±.     And 

does  not  fehovah  promife,  thatwa  Evil  jhall  come  nigh  their 
-dwelling,  Pia.  xci.  And  was  it  not  in  Confidence  of  this 
Almighty  Protection  that  the  triumphant  Pfalmijl  fays, 
Pied.  xlvi.  and  elfewhere,  That  tbtf  Mountains  were  tofs\i 
into  the  rnidjl  of  the  Sea^  and  ten  Thou/and  rcfe  up 
againft  him,  he  would  not  be  afraid.  But 

2diy.  There  is  enough  in  God  for  Provi/ion,  Pfa.  xxiii. 
The  Lord  is  my  Shepherd  I  fall  net  want.  Plence  the 
Almighty  gracioudy  promifes  to  make  his  Peoples  Bread 
and    Water    iure. 

3d;}'.  Enough  for  Honour,  Pia.  iii.  3.  But  thou  0  Lord 
art  a  fhieldfor me,  my  Glory  and  the  lifter  lip  of  mine  Head. 
God  is  the    Fountain  and  Original  of  ali  true  Honour. 

4thly, 


The  Extent  of  God's  Sufficie?icy. 

4thly.  Enough  for  Pleafures,  for  his  loving  Kindneis,  isa<- 
Marrow  and  Fatnefs  that  yields  a  rational  and  fubftanthd 
'Delight,  yea  be  is  far  better  than  Life  itfelf,  Job  xxii.  26. 
For  then  fait  thou  have  thy  Delight  in  the  Almighty,  and 
fialt  lift  up  thy  Face  unto  God. 

5thly.  Enough    for    Guidance,  Pfa.  xxxii.   8.  /  will  in- 
frucl.thee  and  teach  thee  in  the  Way  which  thou  jlmlt  go,  I 
will  gui4e  thee  with  mine   Eye.     Is  not  Jehovah  Wifdom  it- 
Jelf  and  wonderful  in  Council,  as  well  as  excellent  in  Work- 
ing? (lia.   xxviii.    29.) 

6th]y.  Enough  for  SancTification,  for  with  him  is  the 
Refidue  of  the  Spirit.  Enough  for  Society,  1  John  i.  3. 
That  which  we  have  feen  and  heard,  declare  we  imto  you, 
that  ye  alfo  may  have  Fellow fip  with  us  :  And  truly  our  Fel- 
lowjhip  is  with  the  Father,  and  with  his  *&w  Jesus  Christ. 
Enough  for  Example,  Ephe.  v.  1 .  Be  ye  therejore  Followers 
of  God  as  dear  Children.  Enough  for  Reward,  Gen.  xv. 
3.  Fear  not  Abram,  I  am  thy  Shield,  and  exceeding  great 
Re-ward.         But 

2dly.  There  is  enough  in  God  to  iatisfy  the  De/ires  of 
his  People  here  and  hereafter,  Jer.  31.  14.  And  I  will 
Satiate  the  Soul  of  the  Priefls  with  Fatncjs,  and  my  People 
fall  be  fatisfied  with  my  Goodnefs,  fayeth  the  Lord.  Pia. 
xvii.  ult.  As  for  me  J  will  behold  thy  Face  in  Righteou(- 
nejs,  I/hall  be  fatisfied  when  I  awake  with  thy  Likenejs.  Je- 
hovah makes  over  himfelf  in  Covenant  to  his  People  as  All- 
fufficient,  thus  he  did  to  Abram  in  our  Text.  Hence  it  is 
laid,  Pfal.  xxxiv.  That  tho'  the  young  Lyons  may  fiuffer  Hunger, 
yet  thefe  that  fear  the  Lord  fall  not  lack  any  Good.  Hof. 
xiv.  5,  6,  y.  I  will  be  as  the  JDep  unto  Jfrael,  he  (l:all 
grow  as  the  Lilly,  and  cajl  forth  his  Root  a$  Lebanon. 
His  Branches  jhall  fpread,  and  his  Beauty  fall  be  as  the 
Olive  Tree,  and  his  fmell  as   Lebanon.      They    that  dwell 

under 


222  "the   Extent  of  God's  Sufficiency-.. 

under  his  Shadow,  Jkall  revive  as  the  Corn,  and  grow  as 
the  Vine.  Ihe  Scent  thereof  f hall  be  as  theWi?ie  of  Lebanon. 
The  People  of  Ifrael  in  the  Wildernefs  had  neither  Bread 
nor  Water,  Proviiion  nor  Protection,  yet  having  an  all 
fufficient   God  they  wanted    none    of  thole  Thing?,  Deut.. 

xxxiii.   26, 28.  There  is    ?ione    like  the  God  of  Jemurun 

who  rideth  upon  the  Heaven  in  thy  Helpr  and  in  his  Ex- 
cellency on  the  Sky  :■  The  eternal  God  is  thy  Refuge  and  Un- 
derneath   are  the     Everlafting   Arms. Iirael    then  fall 

dwell  in  fajety  alo?ie,.  the  Fountain  of  Jacob  fall  be  upon 
a  Land  of  Corn  and  Wtne\  alfo  his  Heavens  fall  drop  down 
Dew.  Happy  art  thou  O  Iirael,  who  is  like  unto  thee  O  Peo- 
ple faved  by  the  Lordr  the  Shield  of  thy  Help,  and  who  is 
the  Sword   of  thy  Excellency.  But    I  proceed  to  the 

2d.  General  Head-  which    was  to  difecurf  upon  the  Al- 
lure   of  walking  before  God,  which  may  be  thus  defcrib'd, 
viz.  That  it  is  a  friendly  Converfation   with  God  :  Now  this 
is    exprefTed  by  different  Phrafes  in  Scripture,  ibmetimes   it 
is  call'd  a  walking  before  God  ,  as    in  the   Text,    to  iignify 
the  Senfe    that  we  mould  always    have  of  God's  Prelence 
upon    our    Minds.     Sometimes  a  walking  after  God  to  im- 
port our   Need  of  imitating    his   Example,      and     of    ac- 
commodating  ourielves  to    his   various    Dealings  with   us,, 
whether  Comfortable  or  Afflictive,  (Deut.  xiii.  4  J     Some 
times  it  is  call'd  a  walking  with  God,  thus  it  is  faid  of  Enoch, 
that  he  walked  with  God-,  this  Phrafe  efpecial'y  intends  that 
fweet  Familiarity  which  paries  between  God  and  holy  Souls. 
Sometimes  it  is  called  a  Walking  in  the  Name  of  God,  (Mica.. 
iv.  5.)  to  fignify  that  in  all  our  religions  Practice,  we  mould 
have  the  divine  Prcfcription  for  our  Ride,  and  the  divine  Glo- 
ry for  our  Mark.  Sometimes  a  Walking  in  the  Spirit,  (Gal. 
v.  16.)    importing  the  Senie  we  mould  always  have  of  our 
Need  of  the  Guidance  and  Amfbnce  of  the  Holy  Gliofl  to 

the 


The  Nature  of  walking  with  God.  zz\ 

■the  Performance  of  acceptable  Service,  as  well  as  our  intire 
Dependance  thereupon.     But  more  particularly 

Walking  before  or  with  God,  fuppofes  and  implies  thcfe 
Things  following,  viz, 

i ft.    Reconciliation  to  God    by  accepting  the    Mediator 
through  Faith  :  For  how  fiall  two  walk  together  except  they 
J?e  agreed  ? 

2dly.  It  fuppofes  fpiritual Life,  infus'd  by  Regeneration, 
for  a  dead  Man  cannot  walk. 

^dly.  It  fuppofes  the  Exercife  of  Life  or  Grace,  by  the 
quickning  Operations  of  the  Holy  Spirit.  A  Man  cannot 
walk  that  is  afleep.  /  will  run  the  Ways  of  thy  Command*- 
merits  faid  the  PJalmift,  when  thou  hafl  enlarged  my  Heart. 

4thly.  It  fuppofes  a  Way  in  which,  and  this  is  twofold 
viz.  either  of  God's  Commands,  or  of  his  Providence,  we  muft 
obey  the  Former  and  accommodate  our  felves  to  the  Latter, 
/.  e.  When  the  Almighty  frowns  by  Afflictions,  we  muft 
mourn,  and  when  he  fmiles  by  Comforts  communicated  we 
muft  rejoyce.     And 

5thly.  It  fuppofes  an  End  to  which,  and  this  ought  to  be 
ever  the  fame  with  what  Jehovah  intends,  viz.  The  Mani- 
feftation  of  his  Glory  ;  and  in  Subordination  thereto  our 
own  and  our  Neighbours  Happinefs.  Whether  in  eating  or 
drinking  or  whatfoever  we  do,  we  Jhould  do  it  all  to  the  Glory 
of  God,     But 

2dly.  Walking  before  or  with  God  implies  thefe  follow- 
ing Particulars,  viz. 

i ft.  Faith,  he  that  Walks  with  God,  as  well  as  comes  to 
him,  muft  believe  that  he  is.  In  walking  with  God,  Faith  is 
neceffary  in  three  Refpects.  ift.  As  an  Eye  to  behold 
the  great  Prophet  of  the  Church,  the  Guide  of  our  Way, 
without  whofe  Command  we  muft  not  move  a  Foot,  ii  imi- 
tation   of  the  Israelites .in the  Deiart  who  ftopp'd  when  the 

Pilla 


22-4'  Tfo  Nature  of  walking  with  God.' 

pillar  of  a  Cloud  and  of  Fire  did  not  %o  before  them.  2dly,  As 
a  Conduit  to  convey  Proviiion  and  Refrelhment  in  our  Jour-. 
ney,     without     which,    we     muft      needs    travel     flow ly 
and  heavily.  3dly.  As  a  Hand  to  help  us  to  lay  hold  ofj  and. 
lean  upon  the  dear  Redeemer   in   our  Walking.     Hence  it 
is   with  Admiration  obferv'd   concerning  the  Church,  Cant.. 
viii.    5.  IVIjo   is  this  that  cometk  out  of  the  Wilder  nefs  leaning 
upon  the  Beloved.  .Except  we  rely  upon  the  Strength  of  God, 
wercnnnot  walk  with  him.     But 

2dly.  Walking  before  God,  implies  Fear,  our  iMinds 
lhould  be  continually  poffefTed  with  an  awful  Reverence 
of  God's  Majefty,  as  remembring  the  infinite  Diftance 
between  him  and  us,  in  point  of  Dignity.  Likewife  we 
mould  be  ever  afraid  of  offending  God,  and  humbly  jea- 
lous of  our  own  Hearts.  Hence  we  are  bid  to  ferve  God 
acceptably  with  Reverence  &  Godly  Fear.  Heb.  xii.  28,  29. . 
And  hence  is  that  divine  Expoflulation.  JSdah'i.  6.  If  I  be  a 
Ma/ler  where  is  my  Fear  ?  And 

3dly.  It  implies  Love  to  God,  and  Familiarity  with  Kim 
thereby.  Such  as  behold  by  Faith  the  Amiablenefs  of  the 
divine  Maiefl-y,  and  talte  hie  Love,  love  him  again  with  a 
fupream  and  tranfeendent  refpecl: !  As  Fear  ballances  Love 
ib  Love  fweetens  Fear.  "  Fear  without  Love  would  oe  a 
"s  painful  Pajicnfss  Dr.  Bates  Juftly  obferves)  and  Love 
*'  without  Fear  would. degenerate  into  an  effeminate  Fondnejs." 
Now  that-  Familiarity  which  fubhTrs  between  God  and  Be- 
lievers by  Love,  contains  in  it  thele  Things  following,  iff... 
/ratal  Vffits,  as  God  viiits  his  People  by  his  Grace,  \o  they 
vifit  him  with  Repentance,  Prayers  andTears.  (ja?n.  iv.  2.) 
Mutual  Embraces,  (Cant.  i.  2,  3.)  A  mutual  Communication 
cf  Secrets.  God  opens  fecret  Things  to  them.  Hence  the 
Secret  of  the  Lord  is  faid  to  be  with  thofe  that  fear  him, 
(Pf.  xxv.  14.)  And  the  People  of  God  on  the  other  Hand^ 

come-- 


Wloat  walking  with  God  implies.  225 

come  to  him,  as  a  Father,  and  fob  after  him  Abba  Fa- 
ther^ and  open  to  him  all  their  Hearts.  (Pf.  xlii.  4.)  A 
mutual  Defire  of  Union  and  Cohabitation.  Hence  Christ  ac- 
cofts  his  Bride  in  the  following  Strains.  Come  with  me  from 
Lebanon  my  Sifter  my  Spoufe,  look  from  the  Top  of  Amana, 
from  the  Top  of  Shcniv  and  Hermonfrom  the  Lyons  Dens  and 
from  the  Mountains  of  Leopards.  And  the  Spouie  on  the  o- 
ther  Hand  fays,  Come  Lord  Jesus  come  quickly  j  I  de- 
fire  to  he  diffohfd  and  to  be  with  Christ  which  is  jar  better. 
$thly.  Ajriendly  Confultation  for  Advice  and  Direction. 
Hence  the  dear  Redeemer  is  call'd  his  Peoples  Ccnnfellor,  be- 
caufe  he  leads  them  by  his  Council,    (I/d.ix.O.)  But 

4-thly.  IFalking  before  or  with  God  implies  Pains  and 
Labour,  natural  Walking,  to  which  this  alludes,  is  not  with- 
out them,  efpecially  if  it  be  for  a  coniiderable  Space.  And 
hence  we  are  bid  to  ftrive  to  enter  in  at  the  ftrait  Gate,  and 
work  out  our  Salvation  with  jear  and  trembling. 

£thly.  It  implies  Progrefs,  thofe  that  walk  in  a  natural 
Road  make  Progrefs,  and  thus  thofe  that  walk  with  God 
grow  more  humble,  more  weaned  from  this  World,  and 
more  refign'd  to  God's  Will,  .and  it  is  doubtlefs  in  general 
their  chief  Defire,  and  endeavour  to  grow  in  Grace,  and 
when  they  find  not  thus,  it  is  their  principal  Grief. 

6thly  It  implies  Perjeverance,  for  walking  is  not  a  fin- 
gle  Act,  but  aCourfe  and  Series  of  them,  a  continuance  in 
our  religious  Diligence,  untii  we  come  to  the  End  of  our, 
Race,  it  is  thole  only  who  perjevere  to  the  End,  that  jhall 
be  faved.  We  fijould  run  fo  as  to  obtain.  But  I  proceed 
to  the 

3d.  General  Head  of  Difcourfe,  viz.  Sincerity,  which 
may  be  thus  defcrib'd,  viz.  That  it  is  a  dhitie  Vertue,  wherer 
by  we  really  are,   what  we  (eetn  to  be.     Here  an  appearance 

F  f  of 


2  2  b  i  hv  Mature  of  Sincerity  explain' d. 

of  Goodnefs  is  fuppos'd,  and  thefe  Things  following  are  in- 
tended, which  conftitute  Sincerity,  viz. 

i ft.  That  a'Perfon  labours  to  avoid  all  mixture  of  Cor- 
ruption and  evil  Intention  ;  this  is  by  our  Lord  call'd  a  Jingle 
Eye,  and  when  Perfons  have  this,  then  their  whole  Bodies 
are  full  oj  Light,  i.  e.  they  are  in  a  gracious  and  comfortable 
State. 

2dly.  When  Perfons  habitually  labour  not  only  outward- 
ly, but  chiefly  inwardly,  to  be  Holy  contrary  to  the  Practice 
of  the  Pharifees,  who  cleanfed  the  cut/ide  of  theCup  and  V lat- 
ter while  the  Injide  was  negleBtd.       And 

3<ily.  When  Men  endeavour  to  be  Holy,  not  only  before 
Men,  but  chiefly  before  God,  -Co/of.  iii.  22.  Not  with  Eye 
Service  as  MenPleafers,  but  with  jinglenefi  cj  Heart  j earing 
G&d, 

4thly.  When  Men  do  not  habitually  neglect  known  Duty, 
and  expect  not  their  Reward  from  Men,  but  from  God, 
thus  it  is  laid  of  Zachariah  and  Elizabeth,  That  they  walk'd 
in  all  the  Commandments  of  God  blamelefs.  It  is  like  wife  re- 
corded of  Mofes,  (Heb.xi.  27.)  That  by  Faith  he  forfook 
Egypt,  not  fearing  the  Wrath  of  the  King,  for  he  endur'd* 
as  feeing  him  who  is  invifible. 

Now  Sincerity  is  twofold,  viz.  Moral  or  Spiritual.  'Moral 
is  that  which  Springs  from  Nature,  poiifhed  by  a  religious 
Education,  together  with  reftraining  Grace ;  and  principal- 
ly aims  at  our  own  Intcreft.  Such  an  Integrity  had  the  Pa- 
gan Abimelech,  and  altho'  this  be  not  laving,  yet  it  is  the 
Way  to  obtain  Mercy,  and  is  of  great  Ufe  in  civil  Society. 
It  were  to  be  wifh'd  that  more  meant  as  they  fpoke  than  do  : 
But  fpiritual  Sincerity  follows  after  Converfion,  &  aims  chiefly 
at  the  Glory  of  God,  above  all.  And  it  is  either  Imperfect, 
or  Perfect.  The  Former  is  when,  for  the  moft  Part  Upright- 
nefs  hath  the  Afcendant,  tho'  attended  with  Struggle  and 

Combat. 


GodtJ fufftcitncy  apply' d.  227 

Combat.  The  Latter  is  when  we  are  entirely  free  from 
all  corrupt  Intention,  which  is  the  Priviledge  of  the  Coun- 
try^ and  not  of  the  Way,  when  that  which,  is  Perfect  i& 
come,  then  that  which  is  in  Part  fhall  be  done  away. 

But  it  will  not  be  improper  to  add  to  what  hath  been 
faid,  the  following  Marks  of  Sincerity r,  viz.  1  ft.  If  we  do 
not  cover  and  hide  our  Sins,  v  but  confefs  them  and  forfake 
them.  2dly.  If  we  avoid  all  appearance  of  Evil,  both  as 
to  Principle  and  Practice.  3<Jly.  If  in  Profperity,  as  well 
as  in  Adverfity,  we  cleave  inviolably  to  the  Truths  and  Du- 
ties of  Religion.  4thly.  If  in  the  Abfence  as  well  as 
Prefence  of  Spectators,  we  endeavour  to  be  Holy,  5thly. 
If  we  have  the  Light  of  God's  Word,  and  are  willing  to  have 
our  States  and  Actions  tried  th  r.jby.  6thly.  If  we  are  ifek* 
iible  of,  and  bewail  the  Remains  of  Hypocrify  that  are  in 
us,  as  the  poor  Man  that  cried  Lord,  I  believe,  help  my 
Unbelief.  But  I  proceed,  to  the.  Application  of  this  Di£- 
courfe.     And 

1  ft  What  has  been  faid  concerning-  God's  Sufficiency, 
ferves  to  inform  us,  how  great  the  Portion  of  every  Belie- 
ver is.  It  exceeds  in  Worth  and  Dignity,  Millions  of  Worlds. 
The  Lord  himfelf  is  the  F'ortimv  of  their  Inheritance  and  of 
their  Cup  !  Their  Lines  have  fallen. to  them  in  pleafant  PlaT 
ces,  they  have  a  goodly  Heritage  /In  having  God  they  have 
more  than  all  befides  him,  yea  infinitely  more.  "  If  the 
"  great  ell  Princes  fiould.  bring  all  their  Treafures,  (fays 
"  Bimop  Hopkins)  the  poor  eft  Chriflian  can  produce  a  For- 
"  tion,  that  will  beggar  them  ail."  Juftly  then  may  the 
Church  glory  in  him,  Lam.  hi.  24.  The  Lord  is  my  Por- 
tion fayeth  my  Soul,  therefore  will  I  hope  in  him  I  This  is  my 
Beloved,  and  this  is  my  Friend  I  O  Daughters  of  Jcru/alem. 

2dly.  The  All-Sufficiency  of  God,   may  convince   us   of 
she  In-fufficiency  and   Vanity  of  all  Creatures,   Eckf.i.  f. 

Ft  2  Vanit-:. 


228  The  divine  Sufficiency  applfd. 

Vanity  of  Vanities  faith  the  Preacher,  Vanity  of  Inanities  all 
is  Vanity!  If  God  only  be  abtblutely  Perfect  and  All- 
Sufficient,  then  every  Creature  is  of  it  Mf  imperfect,  and 
vain,  becaufe  of  itielf  it  has  no  Perfection,  by  which  it  can 
fuffice  itfelf  or  others,  Jer.  ii.  13.  They  are  all  broken  Cif- 
t ems  that  can  hold  no  Water  I  And  if  the  Creature  had  any 
Sufficiency,  it  could  be  of  no  Service,  unlefs  apply'd  and  ex- 
cited by  the  firft  mover  :  If  the  Cafe  be  fo,  why  fhould  we 
doat  upon  them,  or  confide  in  them  ?  Or  why  fhould  we 
fear  them,  or  immoderately  bewail  the  lofs  of  them  !     And 

gdly.  We  may  hence  learn  the  Folly  of  iiich,  who  for- 
fake  God  for  the  Creature.  Jer.  ii.  13.  Mv  People  have 
committed  two  Evils,  they  have  for faken  the  Fountain  of  li- 
ving Waters,  and  hewn  out  to  then/ j 'elves  Cifrns,  broLen 
Cijlerns,  that  can  hold  no  Water  !  Surely  iiich  as  purfue  ly- 
ing Vanities,  forfake  their  own  Mercies!  And  this  thev 
muil  expect,  as  their  Reward,  to  be  difappointed  in  their 
Expectations,  to  be  fnar'd  in  the  Work  ot  their  own  Hands, 
and  at  laft  to  lye  down  in  Sorrow  \    But 

4thly.  The  All-Sufficiency  of  God  minifcers  ftrong  Con- 
folation,  to  all  that  are  fincere,  and  walk  with  God.  Now 
whether  we  be  indeed  fuch,  we  may  know  by  comparing 
our  felves  diligently  and  impartially  with  what  has  been 
before  obferv'd,  on  thefe  Heads.  What  tho'  we  cannot  fuf- 
fice ourielves,  and  what  tho'  all  the  World  can't  fuffice  us, 
this  is  no  great  Wonder :  For  the  Soul  of  Man  is  endowed 
with  an  infatiable  Defire :  Well,  but  there  is  an  All-Suffici- 
ent  God,  who  can  fuffice  both  himfelf  and  us  !  And  this 
is,  or  fhould  be,  all  our  Salvation,  and  all  our  Defire.  The 
Consideration  of  God's  All-Sufficiency  may  be  a  iweet  Supr 
port  to  us  in  all  Manner  of  DiflreiTes,  whether  of  Mind, 
Body  or  Eflate.  Whether  of  Spiritual  or  Temporal  Ene- 
mies,  God  is  our  Sun,  our  Shield  and  Buckler,  who  fuffices 

himlelfj 


"The      divine    Sufficiency  apply 'd.  229 

himfelf,  and  therefore  can  much  more  fatisfy  us,  who  need 
not  ib  great  Perfection.  This  Almighty  God  hath  made 
many  and  gracious  Promifes,  that  he  will  be  every  where 
and  evermore  pre  lent  with  his  People,  and  efpecially  in  the 
Mount  of  Difficulty  !  Of  whom  then,  or  of  what  mould 
we  be  afraid  ?  What  is  the  Want  that  All-Sufficiency  cannot 
iupply,  what  is  the  Strait,  that  Jill-Sufficiency  cannot  fur- 
mount  ?  David  took  encouragement  from  this  Attribute, 
when  he  was  in  fore  Diftrefs  at  Ziglag,  when  the  Town 
was  fack'd,  his  Wives  taken  Captive,  and  himfelf  like  to  be 
ftaned  to  Death  (1  Sam.  xxx.  6.)  And  it  was  this  that  en- 
couraged Abram  againft  all  human  Probability,  to  expect 
the  Fulfilment  of  the  divine  Promife,  concerning  a  nu- 
merous  Poflerity.    (Heb.  xi.    19.)     And 

5thly.  The  aforefaid  Subject,  ferves  to  reprove  all  thole, 
who  practically  deny  theAIl-Suffciency  of  God ;  which  is  done 
ifl.  Ey  the  Prophane,  who  having  abandoned  the  Almigh- 
ty, ferve  divers  Luffs  and  Pleafures  (Mai.  3.  14.)  2dly. 
Secret  Hypocrites,  who  tho'  they  abound  in  outward  Acts 
of  Obedience,  yet  will  not  give  to  God  their  whole  Hearts, 
and  that  for  this  Reafon,  becaufe  there  be  fome  Things 
which  they  look  upon  as  neceffary  and  profitable  which  thev 
don't  expect  from  God,  and  them  they  are  refolv'd  to  have 
from  Creatures  either  Right  or  Wrong.  (Hcf.  ii.  4,  5.)  And 
^dly.  Even  the  Regenerate  themfelves  are  liable  to  this  Evil, 
of  denying  practically,  the  All-Sufficiency  of  God.  Now  this 
is  done  in  the  following  Inflances. 

1  ft.  When  we  ufe  unlawful  or  deceitful  Meafures  to 
attain  what  we  think  we  can't  get  from  God  by  lawful 
ones.  An  Example  of  this  Kind  we  have  in  "Jacob,  refpect- 
ing  the  Birth-Right.     And 

2dly.  When  we  ufe  unlawful  Methods  to  efcape  immi- 
nent Dangers.  Thus  David  feign'd  himfelf  mad  before  King 

Achi/h 


^yo  Inftnnm  of denying  God'^s  Sufficiency, 

jfchijh,    and  Abram  and  Ifaac  denied  their  Wives  for  fear 
tfoey  mould  b>e  flain  on  their  Account.    And 

3dly.  When  we  inordinately  love  Creatures,  and  imagine 
fomething  to  be  in  them  which  is  not  in  God,  on  this  Ac- 
count Covetoufnefs  is  call'd   Idolatry.    (Eph.v.  9.) 

4thly.  When  we  vainly  confide  in  Creatures,  and  pro-. 
jpife  ourfelves  fomething  from  them,  which  we  fnppoie  the 
Almighty  either  cannot  or  will  not  confer,  fpf.h'ii.  9,  jo-) 

5thlyi  When,  we  murmur  at  ourprefent  Condition,  and 
defire  it  to  be  otherwile  than  God  has  alotted  it  !  This 
Diicontent  was  the  Qccafion  both  of  the  fall  of  the  An- 
gejs  and  our  fir  ft  Parents. 

o.thly.  When  we  diftruft  God's  Power,  Promifes,  or  Pro- 
vidence, with  Mofes,  Num.  xi.  13,  14.  Whence  Jlould  I 
bav$,FJeflj to  give  wiio  all  this  People?  With  £)avid  1  Sam 
xxvii.  1,  Who  laid  in  his  Heart,  that  he  fkculd  one  Day  pe- 
rijh  by- the  Hand of  Saul.  With  Sarajj,  Gen.  xviii.  12.  Who 
when  fhe  was  told  that  ihe  mould  have  a  Child  in  old  Age, 
laughed  through  diftruft,  which  was  difpleafing  to  God,  be- 
caufe  it  reflected  upon  his.  All-Sufficiency  v.  13,  14.  And  the- 
Lord ' Jaid  unto  Abram,  wherefore  did  Sarah  laugh,  is  any 
Thing  too  hard  for  the  Lord  ?  With  Gideon,  who  tho'  he 
had  the  exprefs  Command  of  God  to  war  with  the  Midia- 
niteSy  and  a  promife  of  Victory  over  them,  yet  hefitating  fays, 
jfudg.  vi.  15.  O  Lord  wherewith  frail  Jfave  them,  J  or  my 
Family  is  poor  in  ManaiTeh ;  and  therefore  he  asked  a 
Sign     And 

7thly.  When  we  decline  great  Services,  being  thereto 
call'd  by  God,  on  account  of  pretended  Unfitnefs, — With 
Mofes ;  Ex.  iii.  1  j.  And  Moles  /aid  unto  God,  who  am  I  that 
Ifl.ould  go  unto  Pharaoh  f — And:  bring  firth  the  Children  of 
Ifrael  out  oj  Egypt.  And  with  "Jeremiah,  who  being  call'd  to 
publick  Service,  for  God;  excus'd  himlelf  thus,  behold  I  cannot 

fpeak 


*  The  divine  fufficiency  'further  apply"  d<  1 3  i 

/peak  for  I  am  a  Child.  Now  the  aforefaid  pra&ical  Deni- 
al of  Gods  All-Sufficiency  involves  in  it  Idolatry,  and  forrie 
degree  of "  Apoftacy  ;  for  thereby  we  turn  from  him  to  them, 
and  expect  from  them,  what  we  fuppofe  is  not  in  him ;  li% 
this  Evil  obstructs  the  Courie  of  God's  Favour  to  us,  fo-it 
expofes  us  to  the  dreadful  Judgments  of  God.  Hence  it  is 
laid,  that  Jesus  could  do  no  mighty  Works  among  a  certain 
People,  becauie  of  their  Unbelief.  And  hence  we  read  (2 
Kings  vii.  17.)  of  a  Lord  who  would  not  believe  Eli/ha's 
Prophefies  of  Pienty  in  Samaria,  and  was  troden  to  -Death  in 
the  Preis'l  And  was  not  Mcfes  and  Aaron  upon  this  Ac- 
count depriy'd  of  the  PofTeffion  of  Canaan}  (Num.  xx.  12.) 

Now  from  the  Confideration  of  God's  All- Sufficiency,  we 
mould  be  exhorted  to  the  following   Duties,    viz. 

lift.  To  glorify  God  on  this  Account,  with  all  our  Souls, 
ieeing  that  this  is  the  Foundation  of  all  his  GI02  y  and  Ma*- 
jefty.  If  we  mould  glorify  God,  becaufe  of  every  of  his  Attri- 
butes, how  much  more  on  the  Account,  of  this  which  com- 
prifes  them  all.-     And 

-sdly.  To  enter  into  Covenant  with  him,  by  accepting 
of  Christ,  the  Angel  of  the  Covenant  by  a  living 
Faith,  Who  is  the  Way  to  his  Father,  in  whom  We  have 
Boldnefs  of  accefs  with  Confidence  by  the  Faith  of  him.  Itl 
him  all  the  Promifes  are  Tea  and  Amen.  And  thus  the 
All-Sufficiency  of  God  will  be  ours,  and  without  this  it  will 
profit  us  nothing ;  but  on  the  contrary  be  engag'd  againft  «> 
us.  This  Duty  of  Covenanting  with  God,  our  Text  and 
Context  points  to.  /  ant  the  Almighty  God,  walk  before  me 
and  be  thou  per  feci •>  and  I  will  make  my  Covenant  between 
me  and  tfjee.    And 

^dly.  We  mould  be  exhorted  to  ton tentednefs  with  our 
Lot,  and  to  Beneficence  towards  others^  in  Imitation  of  the 
All-Sufficiency  of  God,  in  which  oiir  chief  Excellency  cdn- 
fifts.  4thly. 


232  T.he  divi?ie  Sufficiency  farther  itnprcnfd.  . 

4th ly.  We  mould  love  the  All- Sufficient  God  above  all, 
purfue  after  him  with  the  ftrongeft  Defire,  and  reft  in  him 
with  the  fweeteft.  Complacency  !  feeing  he  is  enough  for 
us,  and  infinitely  more  than  ib  in  all  refpects !  Pf.  xviii.  j, 
2,  3.  I  will  love  thee  O  Lord  my  Srength,  my  Rock,  my  Fori- 
rejs  a?id  my  Deliverer ■,  my  Buckler  and  the  Horn  of  my  Sal- 
vation. 

5thly.  We  mould  put  our  entire  Confidence  in  him,  be- 
caufe  he  alone  is  All  in  All,  Light  to  the  Mi;:  J,  Goodnefs 
to  the  Will,  Order  to  the  Affections,  Gladnefs  to  the  Heart, 
and  Joy  to  the  whole  Soul,  and  Beauty  and  Immortality  to 
the  Body. 

6thly.  We  mould  hope  in  this  AU-Sufjicient  God  in  all 
Adverfity,  whether  perlbnal  or  pubiick,  what  tho'  Clouds 
and  Darknefs  hang  over  the  Horizon  of  the  viiible  Church, 
and  the  Hand  of  Pride  {batters  her  Afomb'.ics,  fund  ftajris  her 
Glory,  yet  we  muft  not  faint  or  fear,  feeing  fhe  has  an  All- 
Sufficient  Protector.  Surely  me  is  built  upon  a  liable  Rock, 
againfi  which  the  Gates  of  Hell  (hall  net  prevail.  God  tn 
his  own  Time  will  make  Edom  deiolate,  and  Yerufakm  a 
praife  in  the  Earth.     And 

7thly,  While  we  compare  our  Emptinefs  with  the  Al- 
mighty's Fullnefs  we  mould  be  humbled  in  the  Duft,  and 
lay  with  Eliphaz,  Jcl>  iv.  17,  19.  Shall  Mortal  Man  be 
more  juji  than  God,  fl:all  a  Man  be  more  pure  than  his  Maker, 
behold  he  put  no  Trujl  in  his  Servants,  and  lis  Angels  he  charg- 
ed with  Folly,  how  much  lefs  on  them^  who  dwell  in  Houfes  of 
Clay,  whofe  Foundation  is  in  the  Du/l,  who  are  cruJJ:ed  before 
the  Moth  !  It  is  a  noble  faying  of  Gregory  "  That  cur  Righ- 
"  teoitfnefs  brought  to  the  Tryal  of  fu/lice,  is  Unrighteoufnefs% 
'*  and  that  ffays  lie)  which  fl.nne  in  the  Opinion  of  the  Worker, 
**  is  loath/bme  in  the  Sight  of  the  Judge."  And  mould  we  not 
obey   diligently  and   wormip  reverently   that  All-Sufficient 

Godr, 


Divine  Sufficiency  farther  improved.  233 

God,  who  will  be  to  us  an  exceeding  great  Reward  Gen. 
xv.  1.  and  efpecially  Let  us  be  entreated  to  walk 
with  God,  or  before  him,  as  our  Text  directs ;  to  which 
we  fhould  be  mov'd  by  confidering,  1  ft.  The  Dignity  of  I 
this  Practice,  what  can  be  more  Honourable  than  to  be  the 
Friend  of  the  King  of  Kings,  and  daily  toconverfe  with  him. 
If  the  Face  of  Mojes  fo  fhin'd  with  Beauty  and  Majefty 
after  he  had  been  fome  Time  on  the  Mount  with  God, 
that  the  Ifraelites  could  not  behold  him,  how  much 
more  the  Soul  that  walks  continually  with  God?  2dly. 
As  this  is  the  molt  Honourable,  fo  it  is  the  moft  Plea- 
fant  Way  of  Walking :  Hereby  the  Soul  is  fatisfied  with 
a  fuitable  and  All-fufficient  Good,  and  pleafed  with  the 
noble  profpect  of  enduring  felicity  !  Here  the  Good  is  a- 
greable  to  the  Nature  of  the  Soul,  and  equal  to  its  vail 
Deiires  and  moft  diftant  Hopes  !  3 dly .  This  is  the  moft 
profitable  Way  of  Walkings  for  hereby  an  eafy  accefs  is  ob- 
tain'd  to  the  King's  Ear,  which  is  the  moft  important  Pri- 
viledge,  for  furely  he  will  not  deny  his  Friends  requefts ! 
4thly.  This  is  likewife  the  moft/^/c  Way.  For  he  that  dwells 
in  the  Secret  of  the  moft  High,  Jhall  abide  under  the  Shaddow 
of  the  Almighty  !  From  God,  who  is  the  beft  of  Friends, 
we  may  expert  not  only  Pity  and  Help  in  Adverfity,  but  a 
fure  Defence  !  For  as  he  is  Love  itfelf,  fo  his  All-fufficiency 
has  all  Creatures  at  it's  Beck  and  Contrqle.  And  ^thly. 
It  is  a  plain  Way,  Ifa.  xxxv.  8.  And  an  high  Way  fhall  be 
there, — it  Jhall  be  calf  d  the  Way  of  Holinejs,  the  unclean  (hall 
not  pafs  over  it ;  but  it  Jljall  be  jor  thoj'e,  the  Way  faring 
Men,  tho'  Fools  Jhall  not  err  therein  ;  but  the  Ways  of  Sin 
are    Crooked  and  Intricate. 

Finally,  dear  Brethren,  let  us  be  exhorted  to  be  fincere 
in  Heart,  Speech  and  Practice,  Walk  before  me  and  be  thou 
perfecl.  Sincerity  is  the  QuintefTence  the  Life,    the  Soul  of 

G  2  all 


2  71.  Divine  Sufficiency  farther  improved. 

all  Vertue  and  Goodnefs !  Without  this  neither  our  Per- 
fins  or  Services  can  find  acceptance  !  From  this,  under  God, 
fprings  our  Peace,  Joy  and  Security,  and  every  other  Blef- 
fing.  Now  may  the  All-fufficient  God  enable  us  to  walk 
before  him,  and  to  be  Sincere,  that  fo  we  may  be  approv'd 
of  by  him  here,  and  admitted  into  his  Kingdom  hereafter, 
thro'  the  exceeding  Riches  of  divine  Grace  in  Jesus 
Christ  onr  Lord,  to  whom  with  the  Father  and  BlefTed 
Spirit,  be  eternal  Glory  afcrib'd  by  Men  and  Angels.  A- 
men,  Amen. 


SERMON 


The  Text  explain' d>  235 


SERMON    XII 


JEREMIAH  xxx ii.   17. 
Ah  Lord  God,  behold,  thou  haft  mad?  the  Heavens   and  the 
Earth    by    thy  great   Power,    and  (ir  etched    out    Arm, 
and  there  is  ?iothing  too    hard  for  thee. 

WE  have  in  thefe  Words,  the  beginning  of  the  Pro- 
phet Jeremiah's  Prayer,  the  Occafion  of  which 
was  the  Difcoveries  which  Jehovah  had  made  to 
him  of  his  Purpofe,  to  pull  down  the  Nation,  by 
putting  it  under  the  Jurifdiction  of  the  Babyloni/lj  King.  The 
pious  Prophet  was  imprifoned  for  declaring  this  Truth,  a- 
greeable  to  the  divine  Direction,  the  City  was  in  the  mean 
Time  befieged  by  Nebucadnezar's  Army  :  A  difmal  Cloud 
cover'd  the  whole  Face  of  Affairs  !  The  poor  Prophet  be- 
ing a  faithful  IntercerTor  for  that  People,  was  exceedingly 
diftrefTed  to  behold  the  impending  Stroak,  the  approach- 
ing Ruin  of  his  beloved  Nation,  he  therefore  knowing 
God  to  be  infinite  in  Power  and  Mercy,  takes  his  Flight 
to  him  in  the  aforefaid  gloomy  and  perplex'd  State  of  Things, 
and  puts  up  an  intercerTory  Supplication  for  them  ;  which 
begins  with  a  Recognition  of  God's  infinite  Power,  made 
manifeft  in  his  Formation  of  the  Heaven  and  Earth  :  Thefe 
vaft  Bodies  being  produced  by  a  Word,  and  in  a  Moment, 
are  inconteflible  Demonftrations  of  an  Almighty  Caufe  or 
Efficient,     God  himfelf  us'd  this  Initance,   Chap,  xxvii.  5. 

G   g.,2-  to 


236  The    Text  explain  d. 

to  confirm  his  Peoples  Faith  in  his  Ability,  to  do  what  he 
pleafed.  It  is  probable  that  the  Prophet  makes  Mention 
of  God's  Omnipotence  in  the  Inftances  before  related,  and 
farther  expounds  upon  it  by  faying,  That  nothing  was  too 
hard  for  him,  (in  the  beginning  of  his  Prayer)  with  a  Three- 
fold Defign,  iff.  To  affect  his  own  Heart  with  an  awful 
Senfe  of  the  divine  Majefty.  And  2dly.  To  liipport  his 
Faith  in  expecting  the  Mercies  he  prayed  for.  And  3dly.  As 
an  Argument  to  excite,  as  it  were,  Omnipotence  to  exert 
it  felf  in  the  Deliverance  of  Ifrael  from  the  threatn'd  De- 
ftruction.  God  isaprefefit  Help  in  Trouble,  yea  and  a  pow- 
erful one,  nothing  is  two  hard  for  him,  that  does  not  im- 
ply fome  Weakneis  or  Contradiction.  It  is  therefore  our 
wifeil  Courfe,  in  Imitation  of  the  Prophet  Jeremiah's  Ex- 
ample, to  make  fpeedy  and  affectionate  Supplication  to  him 
in  all  dim'efiing  Imergents,  either  refpecting  our  felves 
or  the  Church  of  God  !  The  Particle  Ah  !  in  the  beginning 
of  our  Text,  denotes  the  Depth  and  Vehemence  of 
the  Prophets  mournful  Paffion  !  And  indeed  our  very  Bow- 
els mould  bleed  for  poor  Zio?is  Tragedies,  and  our  Lips 
move  in  the  Prophets  Strains  ;  for  ferufalems  fake  I  will 
not  hold  my  Peace,  afidjor  Zion's  fake  I  will  not  be  Silent, 
until  the  Right  ecu fnefs  thereof  go  forth  as  B  right  nefs,  and 
the  Salvation  thereof  as  a  Lamp  that  burneth.  But  to  re- 
turn :  The  Text  I  have  read,  considered  abftractly,  prefents 
to  our  Meditations  the  Power  of  God.  in  difcourfing 
upon  which  I  mail  confider  its  Nature,  Kinds,  Properties 
and  Effects,  and  then   apply  it.  And 

iff.  God  \y  Power  may  be  thus  defcrib'd,  viz.  "  That 
"  it  is  his  effential  Property  whereby  he  can  do  all  Things." 
Thus  excellent  Mr.  Vincent  explains  it.  Or  in  other  Words 
thus,  That  it  is  that  divine  Vertue,  whereby  Jehovah  does  what 
he  Wills,  and  has  ability  to  do  what  he  IV ills  not.     And  hence 

it 


The   Nature  and  Kinds   of  divi?te   Power.        '237 

it  appears,  that  the  Power  of  God  is  twofold,  viz.  Abfolute 
and  Ordinate.  The  abfolute  Power  of  God,  is  that  whereby 
he  can  do  all  Things  that  are  pofiible,  even  fuch  Things 
as  never  came  to  pafs,  of  this  mention  is  made,  Matt, 
iii.  9.  God  is  able  of  thefe  Stones  to  raife  up  Children  unto 
Abram  :  This,  according  to  our  Conception,  preceeds  the 
Will  of  God,  and  coinceeds  with  the  All-furhciency  of  his 
Effence.  Ephef.  iii.  20.  Rom.  xi.  23.  And  they  aljo  if 
they  bide  not  fill  in  unbelief ,  Jhall  be  graffed  in,  for  God  is 
able  to  gr off  them  in  again. 

2dly.  The  ordinate  Power  of  God,  is  that  whereby  Je- 
hovah effects  what  he  Pleafes  j  and  therefore  follows  his 
Will,  Pia.  cxxxv.  6.  Whatfoever  the  Lcrd  plea  fed  that  did 
he  in  Heaven  and  Earth,  in  the  Seas  and  all  deep  Places. 
God's  ordinate  Power  relates  to  his  Efficiency,  or  to  the 
Effects  which  he  has,  does  or  mail  produce.  It  is  not 
realy  different  from  the  former,  but  the  former  confi- 
der'd  as  limitted  by  the  divine  Decree,  which  certainly 
fixes  the  Boundaries  between  what  is  meerly  poffible,  and 
what  is  Future.  Hence  it  is  faid  that  our  Lord  could  not  do 
many  Miracles,  in  his  native  Country,  becaufe  of  their 
Unbelief,  and  that  the  Almighty  could  not  deftroy  Sodom 
till  Lot  was  out  of  it.  The  Power  of  God  was  bounded 
or  limitted  by  his  Purpofe,  which  he  could  not  counteract. 
Neither  is  it  any  Imperfection  in  the  Almighty,  that  he  can- 
not contradict  his  own  Nature  j  but  on  the  Contrary,  it  is 
the  high  eft  Perfection  ! 

Nor  are  we  to  fuppofe,  that  Power  belongs  to  God 
as  diftinguifhed  from  Act ;  for  then  he  would  be  at  one 
Time  idle,  and  at  another  employ'd  in  Labour,  and  fo  ruffer 
a  Change.  No !  the  Almighty  is  a  moft  pure  Act.  '  The 
aforefaid  Diitinction  is  only  afcrib'd  to  God  on  the  Account 
of  Creatures,  becaufe  they  undergo  an  Operation  of  God  in 

Time 


238  2%*  Infinity  of  God's  Power 

Time,  which  before  they  did  not  undergo,  e,  g.  when 
Men  are  warm'd  by  the  Sun  now,  who  were  before  cold, 
the  Change  is  not  in  the  Sun,  but  in  them. 

It  mould  likewife  be  confidered,  that  the  aforefaid  Dif- 
tinction  of  God's  Power  into  abfolute  and  ordinate,  is  only  in 
refpect  of  our  Conception  ;  for  in  God  himfelf.it  is  mod 
Simple,  and  therefore  but  one,  becaufe  it  is  his  ErTence. 

But  I  proceed  to  confider  the  Properties  of'  God's  Power, 
which  was  the  third  general  Head.         And 

1  ft.  The  Power    of  God  is  Infinite,  -and.   that    in  three 
refpects,   viz.    The    Agent,   Objects,  Effects.      The  Agent 
God  is  Infinite  in   his  Being,  and  with  this  his  Power  co- 
inceeds,  or  is  the  fame.     The  Objects  are  likewife  innumera- 
ble, which  can  be  produe'd  by  him,  and  therefore   Infinite, 
in  fome  Senfe.     And    as  Wendeline   well   obferves,   "  God 
"  never  produces  an  Effect  Jo  Excellent,  but  he    can  produce 
"  a  more  Excellent.'"     The  facred    Scriptures    confirm  the 
Infinity  of   God's    Power,    various  Ways,   ift.   Symbolically 
and  Figuratively,    when  it  afcribes  to  him  a  flrong  Hand,  a 
fir  etched   out    Arm,    1    Chro.  xxix.    12.  In    thine    Hand  is 
Power-  and  Might.     Our  Text    afcribes  to  God,  a  ftretched 
out  Arm,  and  intimates,  that  thereby  the  Heaven  and  Earth 
were  made,     2dly.  Negatively,  when  it  denies  any  Thing  to 
be   Difficult  to  him.  Gen.  xviii.   14.  Is  anv   Thing  too  hard 
for  the  Lord.     At  the  Time  appointed  will  I  return  unto  thee, 
according  to  the   Time  of  Lije,  and  Sarah  fiall  have  a  Sou. 
Agreeable  hereto  are  the  Words  of  our  Text,  and  there  is 
Nothing  too  hard  for  thee.     3dly.  Effectively,  when    it  a- 
fcribes  the  greater!  Effects  to  God's  Power,  fuch  as  the  Pro- 
ductions  of  the  Heavens  and  Earth,  as  the  Text  we  are  con- 
fidering  doth,  Ah  Lord  God!  behold  thou  haft,  made  the  Hea- 
vens and  the  Earth  by  thy  great  Power  I  And  likewife  when 

it 


'The  Properties   of  divine  Pvwerr  239 

1' 
it   witneffes   that    God  can  do  all   Things.   Luk.  xviii.  27. 

And  he  [aid  the   Things  that  are   impojfible  with   Men,  are 

pojjible  with  God.  4thly.    Affirmatively,  when  it  afcribes  great 

Power  to  him,  as  in  the  Words  of  our  Text,  and  exprelly 

calls  him  the  Almighty.  (Rev.  i.  8.)  It  is  obferv'd  by  fome, 

that  God's  Almightinefs,     or     infinite     Power,   is    aflerted 

no     lefs    than    Seventy    Times    in     Scripture.     Yea,     no 

lefs  than  Thirty  one  Times  in  one  Book,  viz.  fob. 

And  does  not  Reafon  likewife  eftablifh  the  fame  Truth  ? 
For  feeing  Power  is  a  Perfection,  how  can  it  be  deny'd  to 
him  who  is  infinitely  Perfect.  And  iorafmuch  as  Creatures 
derive  all  the  Power  they  porTefs  from  God,  as  the  firft 
Caufe,  then  furely  he  himfelf  muft  poflefs  eminently  and 
infinitely  what  he  communicates  to  others !  Neither  was 
there  any  before  him,  to  limit  this,  or  any  other  of  his  At- 
tributes, and  therefore  it  is  Infinite.  If  God  were  not  Infi- 
nite in  Power,  his  Determinations  would  be  precarious  and 
trifling,  like  thofe  of  his  Creatures :  And  his  Promifes  and 
Threatnings  in  rewarding  or  punifhing,  would  neither  de- 
ferve  our  Trufl  or  Fear  :  For  then  he  could  not  fay  as  he 
does,  Ifa.  xlvi.  ij.  I  havejpokeji  it,  I  will  alfo  bring  it  to 
pals,  I  have  purpofed  it,  I  will  alfo  do  it.     And 

2diy.  The  Power  of  God  is  independant,  he  can  Work 
by  Means,  without  Means,  and  contrary  to  Means.  1  Sam. 
xiv.  6.  There  is  no  refraint  to  the  Lord,  to  Work  by  many  or 
by  few.  Dan.  iv.  34,  35.  And  all  the  Inhabitants  of  the 
Earth  are  reputed  as  nothing,  and  he  doth  according  to  his 
Will  in  the  Armies  of  Heaven  and  among  the  Inhabitants  of 
the  Earth,  and  none  can  flay  his  Hand,  or  fay  unto  him,  what 
doft  thou  ?  "  The  PleaVure  of  God,  (as  Mr.  Flavel 
"  oblerves)  is  the  only  Rule  according  to  which  divine 
"  Power  exerts  itfeif  in  the  World." 

But 


240  The  Properties  of  divine  Power. 

But  the  Power  of  God  is  3<ily,  Unparallel'd:  Jehovah  not 
onlyequals,  but  infinitely  exceeds  all  created  Beings  inStrengb, 
Job  xl.  9 .  Haft  thou  an  Arm  like  God,  or  canjl  then  Thim- 
der  with  a  Voice  like  him.  Men  are  wont  to  mew  their 
Strength  by  their  Arms  •>  and  hence  Anns  are  metaphori- 
cally afcribed  to  God.  And  even  thofe  Things  that  are 
weak  in  us,  when  afcrib'd  to  him  exceed  the  comb  in 'd 
Force  of  the  whole  Creation.  How  weak  is  one  of  our 
Fingers,  yet  God  is  faid  by  his  Finger  to  cafl  out  Devils  ! 
Luk.  xi.  20.  Yea  by  his  Finger,  to  make  the  Heavens.  Our 
Words,  our  Breath,  our  Frowns,  are  trifling!  But  by  a 
Word  God  made  a  World!  PfaL  xxxiii.  9.  He  [pake  and  it- 
was  done  j  Ijc  commanded  and  it  flood  fa  ft !  The  Almighty 
f mites  the  Earth  with  the  Rod  oj  his  Mouth,  and  with  the 
Breath  of  his  Lips  he  ft  ays  the  Wicked,  a  fid  they  perift)  at  the 
Rebuke \  of  his  Countenance.  PfaL  lxxx.  16.  So  that,  as  the 
Apoftle  obferves,.  the  JVeaknefs  oj  God  is  flronger  than  Man. 
t  Cor  i. 

4thly  The  Power  of  God  is  irreftftible  and  fupream,  the 
whole  PofTe  of  Men  and  Angels,  were  there  Millions  more 
than  there  be,  if  their  Strength  was  united  cannot  with- 
ftand  Omnipotence  !  Job  xxiii.  13.  But  he  is  in  one  Mi7id 
and  who  can  turn  him,  and  what  his  Soul  deftrcth  even  that 
he  doeth.  The  Almighty  challenges  the  whole  Creation  to 
obftruc~t  his  Providence,  or  defeat  his  Councils !  Tfa.  xliii.  13. 
I  will  work  and  who  ftmll  let  it.  If  a.  xiv.  27.  For  the  Lord 
of  Hofts  hath  purpofed,  and  who  ftiall  difanul  it,  a?id  his 
Hand is  ftr  etched  out,  and who  ft:all  turn  it  back?  All  Hu- 
man Power  is  deriv'd  from  the  Power  of  God,  and  is 
therefore  dependant  on  it,  and  limittcd  by  it.  It  was 
God  that  gave  Nebuchadnezzar  that  proud  and  potent  Prince 
his  Kingdom  and  his  Power  (Dan.  ii.  ^y.)  It  is  the  Pow- 
er of  God    that    retrains   the   Wrath  of  Men    and   Rage 

o£ 


The  Properties  of  divine  Power.  241 

of  Devils,  and  keeps  them  within  proper  Limits,  otherwifc 
they  would  deftroy  all  before  them.  Pf.  lxxvi.  10.  And  the 
remainder  of  Wrath  Jloalt  thou  refrain.  Rev.  iii.  10.  Satan 
jhall cafl  Jo  me  of  you  into  Prifon  and  ye  flj all  have  Tribula- 
tion Ten  Days.  The  Devil  if  he  had  his  full  Scope,  would 
have  cafl:  them  feme  where  elfe,  viz.  into  the  Grave  or 
Hell  j  and  if  they  mufl  go  to  Prifon,  he  would  have  it  Ten 
Years,  yea  their  whole  Lives.  The  Angels  whether  Good  or 
Bad,  are  powerful  Beings,  and  hence  call' d  Principalities  and 
Powers  ;  one  of  them  is  able  to  vanquish  all  the  Strength 
of  Flefh  and  Blood  -3  yet  are  they  fubject  to  the  Controle 
of  Omnipotence.         And 

5thly.  The  Power  of  God  is  incomprehenfble,  it  not  only 
exceeds  human  Power,  and  human  Probability,  but  fur- 
paff.s  the  Words  and  Thoughts  of  Men.  The  Power  of 
God  reaches  the  very  Heart,  which  he  turns  as  Streams 
in  the  South  to  anfwer  his  own  eternal  Purpofes,  i.  e. 
fuddenly.  The  Lord  fills  the  Noife  of  the  Sea,  the 
Noife  of  the  Waves,  and  theri  Tumult  of  the  People  Pf.  Ixv.  7. 
How  foon  did  Jehovah  turn  die  Heart  of  Angry  Efau,  into 
kind  Refpect?  When  all  human  Help  fails,  and  there  is 
none  fhut  up  or  left,  then  does  the  Lord  exert  his  Omni- 
potence, In  the  Mount  of  the  Lord  it  Jlmll  be  feen  !  Gen.  xxii. 
14.  i.e.  In  extreme  Diftrefs  when  all  human  Probability  of 
Relief  expires,  then  the  Power  of  God  appears !  And  who 
is  able  to  paint  in  human  Language,  the  Iniinitenefs  of  the 
Strength  of  God,  or  form  Ideas  in  his  Mind  equal  to  it;  not 
one  ?  (Ephef.  iii.  20.)  God  is  able  to  do  exceeding  abun- 
dantly above  what  we  are  able  to  ask  or  think.  The  fee- 
ble Flight  of  our  moft  exalted  Thought  fills  infinitely  mort 
of  the  vaft  extent  of  the  divine  Power.  Hence  is  that  fa- 
mous PalTage  in  Ifaiah's  Prophefy  (lv.  8,  9.)  As  jar  as  the 
Heavens  are  above  the  Earth,  Jo  are  my  Thoughts  above 
your  Thoughts,  and  my  Ways  higher  than  xour  Wavs.    The 

H  h  Lord 


242  The  Properties  of  divine  Pcwer. 

Lord  often  exceeds  his  Creatures  Hopes,  both  in  Tempo- 
rals and  Spirituals.  /  had  not  Thought  to  fee  thy  Face  faid  Ja- 
cob to  Jofeph,  audio  God  hath  pew  d  me  thy  Seed.  Gen.  xlviii. 
1 1 .  The  Debtor  only  defir'd  Patience,  and  the  Creditor 
forgave  the  Debt.  (Mat.  xviii.  26,  2j.)  The  Prodigal  de- 
fir'd but  the  State  of  a  Servant,  but  lo  he  is  treated  as  a 
Son,  with  the  greateft  Refpect !  His  ungrateful  Carriage  is 
notfo  much  as  once  mentioned,  the  fatted  Calf  is  kill'dforhis 
Entertainment,  his  Ears  are  delighted  with  mufical  Sympho- 
nies, while  Shoes  are  brought  for  his  Feet,  a  Ring  for 
his  Finger,    and  the  beft  Robe  for  his  Back.       But 

6thly.  The  Power  of  God,  is  a  jufl  and  rightful  Power. 
Power  and  Right  in  Creatures,  are  often  feparated,  they 
do  that  which  they  have  no  Right  or  Authority  to  do;  but 
in  God  they  are  one  and  the  lame,  what  he  can  do,  lie  has 
a  Right  to  do,  and  what  he  has  a  Right  to  do,  he  can  do. 
This  Right  is  founded  upon  the  Tranfcendant  Eminence, 
and  infinitely  fuperior  excellency  of  his  Godhead  ;  as  well 
as  upon  his  creating,  preferving,  providing  and  Redeeming 
Goodnefs.  On  thefe  Accounts  he  hath  a  right  to  Rule  over 
the  Work  of  his  Hands  according  to  his  lbvereign  Pieafure ; 
and  to  difpenfe  his  Gifts  upon  whom,  when,  and  in 
what  manner  he  pleafes  :  For  he  is  our  Potter,  and  we  but 
Clay  in  his  Hands,  which  he  may  make  to  Honour  or  Dis- 
honour, as  feems  good  in  his  Eyes.     And 

7thly.  The  Power  of  God  is  Eternal,  Rom.  i.  20.  For  the 
i?ivifble  Things  of  him ,  from  the  Creation  of  the  World  are 
clearly  feeny  being  nnderjlood  by  the  Things  that  are 
made,  even  his  eternal  Power  and  Godhead.  Albeit  God 
from  Eternity,  did  not  produce  Effects  without  himfelf,  nc- 
verthclcfs  he  poffefs'd  Power  from  Eternity,  by  which,  when 
he  pleafed  he  created  the  World  ;  and  by  this  he  could 
have  created  the  World  from  Eternity,  if  the  World  could 

have 


The  EffeSts  of  divine  Power.  243 

have  exifted  from  Eternity  !  And  as  God's  Power  was  from 
Eternity,  (o  it  will  continue  to  it.  Hence  it  is  laid  Ifa.  xl. 
28.  That  the  Creator  of  the  Ends  of  the  Earth  Jainteth  not, 
neither  is  weary,  and  that  his  Arm  is  not  flwtned.  Ifa.  lix. 
1.  This  the  Church  uies  as  an  Argument,  in  petitioning 
for  Deliverance.  VjCli.  9,  10.  Awake,  awake,  put  on  Strength 
O  Arm  of  the  Lord,  awake  as  in  the  Anticnt  Days,  in  the 
Generations  of  old,  art  thou  not  he  that  cut  Rahab  in  Pieces, 
and  wounded  the  Dragon  ?       But  I  haften  to  the 

4th  General  Head,  which  was  to  difcourfe  upon  the  Ef- 
fects of  divine  Power.  And  ift.  The  Power  of  God  is  con- 
ipicuous  in  the  Creation  of  the  World,  what  Almightinefs 
was  neceffary  to  produce  the  vail  Expanfe  over  our  Heads, 
and  this  MaiTy  ponderous  and  prodigious  Globe  we  tread 
upon,  and  that  by  a  Word  and  in  a  Moment,  out  of  no 
pre-exifting  Matter  ?  And  afterwards  out  of  the  rude  and 
indigefted  Chaos,  to  form  the  various  Ranks  of  Beings,  which 
both  the  Heavens  and  Earth  contain,  and  to  Beautify  them 
with  fuch  Endowments  as  proclaim  their  Creators  Glory  ! 
The  very  nobleft  Creature  within  the  wide  compafs  of  the 
Univerfe,  cannot  produce  the  fmalieft  Particle,  of  Matter  out 
of  Nothing ;  much  lefs  endow  the  various  Species  of  Being, 
with  thoie  Capacities  in  which  they  excel  each  other  ;  No  ! 
To  the  Produ&ion  of  thefe  Things,  infinite  Strength  mufl 
concur.  Thus  the  Things  that  are  made  are  a  plain  and 
fenfible  Demonftration  of  the  eternal  Power,  and  Godhead 
of  their  Former. 

2dly.  The  Almightinefs  of  God  is  no  lefs  vifible  in  the 
Works  of  Providence,  viz.  in  fupporting  the  ftately  Fabrick 
of  the  Univerfe,  and  in  directing  all  the  Beings  it  contains, 
in  their  various  Motions,  fo  as  to  anfwer  his  own  eternal 
Purpoles.  Many  furprizing  and  improbable  Events  and  Re- 
volutions are  brought  to   pafs,  which-  nothing  but  divine 

H  h  2  Power 


244  The  Effects  of  divine  Power. 

Power  could  Effect.  By  the  Courfe  of  Providence  we  often 
fee  that  Scripture  verify'd,  that  the  Battle  is  not  to  the  Strong 
7ior  the  Race  to  the  Swift. 

The  Almighty  Power  of  God  is  marvelou/ly  apparent  in 
the  Prefervation  of  theChnfian  Church,  who  comparatively 
are  final  1  in  Number,  and  for  the  moft  Part  weak,  in  refpedt 
of  Power  and  Policy,  amidft  numerous,  politick,  potent 
and  malicious  Oppofers  :  And  that  for  fo  long  a  Tract  of 
Time,  againft  all  the  malignant  Efforts  of  Hell  and  Earth  ! 
How  does  the  Glory  of  divine  Power  appear  in  preferving 
a  few  Sheep,  amidft  vaft  herds  of  cruel  Wolves,  in  preferv- 
ing the  burning  Bum  from  being  con  fumed  with  the 
devouring  Flames,  with    which  it  is  encompafs'd.     And 

3<ily.  The  infinite  Power  of  God  is  likewife  d f cover  d 
in  Works  of  divine  Grace. 

I  ft.  The  exceeding  Greatnefs  of  God's  Power  and  migh- 
ty working  of  it  muft  be  exerted  to  form  Faith  in  any  Heart, 
(Ephef.  i.  19.)  Nothing  but  Almighty  Strength  can  over- 
come the  ftrong  Man  arm'd,  and  pluck  Sinners  out  of  his 
Snare.  And 

2dly.  The  fame  Power  is  neceffary  to  preferve  Grace, 
after  it  isform'd,  from  Being  quite  deftroy'd  bv  the  un- 
wearied Aflaults  of  Enemies,  both  inward  and  outward. 
Hence  God's  People  are  faid  to  be  preferv 'd  by  the  Power 
of  God,  thro'  Faith  unto  Salvation,  1  Pet.  i.  5.  The  Pre- 
fervation of  divine  Grace,  as  Bifhop  Hopkins  obferves,  "  Is 
"  like  the  Prefervation  of  afpark  of  Fire  upon  the  Ocean, 
<c  amidji  turbulent  Waves,  and  boyferous    B la/is." 

The  Almighty  Power  of  God  was  made  manifeft,  and  his 
Arm  reveal'd,  in  the  early  Propagation  of  the  Gofpel,  thro' 
a  great  Part  of  the  World,  and  that  in  a  little  Time,  by  il- 
literate Men !  That  a  Svftem  of  Doctrines,  contrarvto  Men's 
corrupt  Inclinations,  and  not  recommended  by  the  Arts  of 

Perfuafion, 


Obje&iom  againft   the  divine  Power  prevented.         245 

Perfuafion,  or  Inflence  of  civil  Power,  or  any  View  of  Ho- 
nour or  Advantage  in  this  World,  mould  be  cordially  cm- 
brae'd  by  Multitudes  in  the  politeft  Nations,  and  adher'd  to, 
in  defiance  of  all  Kinds  of  Ignominy  and  Suffering  even  to 
Death,  cannot  be  reafonably  accounted  for,  otherwife  than 
ty  afcribing  it  to  Almighty  Power  I 

Neither  does  it  in  the  leaft  derogate  from  the  Greatenefs 
of  God's  Power,  that  he  cannot  do  luch  Things  as  are 
imperfect  and  contradictory.     Here  obferve, 

1  ft.  God  cannot  Lye  or  Sin  in  any  refpect,  (Heb.  vi.  18.) 
or  change  his  Mind  j  thefe  Things  are  not  the  Object  of 
Power,  but  the  ErTeds  of  Weaknefs ;  and  therefore  it's  God's 
Glory  to  be  incapable  of  them  !  Nor  2dly.  Can  the  Almigh- 
ty do  thofe  Things  that  imply  a  Contradiction,  or  are  im- 
poffible in  the  Nature  of  Things.  God  cannot  make  a 
Contradiction  true,  for  this  would  overthrow  the  very  Na- 
ture of  Things,  and  fo  deftroy  his  own  Wifdom  therein 
Aparent !  He  cannot  make  a  Creature  equal  to  himlelf, 
for  then  it  would  not  be  a  Creature  :  God  indeed  can 
do  what  is  impoffible  to  Nature,  i.  e.  he  can  exceed  its 
ftated  Bounds  and  Limits,  as  appears  by  the  miraculous 
Works  he  has  wrought :  But  he  cannot  do  what  is 
impojjible  in  Nature.  Now  that  is  impoffible  in  Nature 
which  involves  a  Contradiction,  either  on  the  Part  of  God, 
when  the  Work  implies  an  Imperfection,  in  a  moft  per- 
fect Worker,  or  on  the  Part  of  Things,  when  they  over- 
throw themfelves.  Now  both  this  Kind  of  Contradiction 
is  impoffible  to  God,  becaufe  it  would  infer  that  God 
ihould  deny  himfelf  ( 2  Tim.  ii.  13)  or  that  he  mould  fay, 
that  he  is  not  God.  A  Contradiction  feeing  it  cannot  be, 
a  Being  cannot  be  a  Work  of  Power,  or  the  Object  of 
Power.  But  I  proceed  to  the  Improvement  of  this  Sub- 
ject.    And 

ift. 


34-6  The  Power  of  God  improved. 

I  ft.  The  Power  of  God  fpeaks  Terror  to  all  impenitent 
Tranfgreftbrs  !  What  do  thefe  by  their  Prefumptious  Ini- 
quities, but  as  it  were  enter  the  Lift  with  Jehovah,  and 
bid  Defiance  to  Omnipotence  !  This  Eliphaz,  the  Temanite, 
exprefles  in  beautiful  Language,  Job.  xv.  25,  26.  For  he 
Jiretcheth  out  his  Hand  againji  God,  and  flrengthneth  him- 
Jelf  againji  the  Almighty.  He  runneth  upon  him,  even  on 
bis  Neck,  upon  the  thick  Bojj'es  of  his  Bucklers.  But  iball 
Briars  and  Thorns  contend  with  the  devouring  Flames  ? 
How  unequal  is  the  Combat  ?  Do  we  provoke  the  Lord 
to  Jealoufy  ?  Are  we  Stronger  then  he  r  Haft  thou  an  Arm 
like  God  ?  Or  canft  thou  thunder  with  a  Voice  like  him  ? 
Who  when  he  touches  the  Mountains  they  Smoke,  yea 
the  Hills  tremble  at  his  Prefence  !  At  his  Reproof  the 
Pillars  of  Heaven  {hake,  the  Perpetual  Hills  do  bow,  and 
the  everlafting  Mountains  are  lcattered  !  Who  is  able  to 
Serene  your  guilty  Souls  from  the  wrathful  Strokes  of 
the  Arm  of  Omnipotence  ?  Truly  in  vain  is  Salvation  hoped 
for  from  the  Hills,  and  from  the  multitude  of  Mountains. 
God  is  Wife  in  Heart,  and  Mighty  in  Strength  :  Who  has 
hardened  him felf  againji  him,  and  hath  pro/per ed  ?  Jcb.'ix.  4. 
When  they  jhall  fay,  Peace  and  Safety,  fuddain  De- 
flruclion  cometh  upon  them,  as  travail  upon  a  J  Toman  with 
Child,  and  they  (l:all  not   Efcape,   1.  Thcf.  v.  3. 

How  will  ye  be  able  to  bear  the  Weight  oVJehovalf* 
angry  Arm,  the  Reach  of  which  ye  cannot  avoid.  Is  it 
not  a  fearful  Thing  to  fall  into  the  Hand  of  the  living  God  ? 
Can  thine  Heart  Endure,  or  thy  Hands  be  Strong  in  the 
Day  that  God  deals  with  you  ?  Surely  he  will  magnify  his 
Power  in  your  Deftruclion,  Rom.  ix.  22.  What  if  God, 
willing  to  flew  his  Wrath,  and  to  make  his  Power  known, 
mdur'd  with  much  Long-fuffering,  the  Veffels  of  Wrath  fitted 
to   De/lruclicn  ?  Now  conjider  this,  ye  that  forget  God,  leaf 

he 


The  Power  of  God  imprcv'd*  24.7 

he  tear  you  in  Pieces,  and  there  be  none  to  deliver.  Pfa. 
1.  22.  God  will  meat  you  as  a  Lyon,  or  a  Bear  bereav'd 
of  her  Whelps,  and  will  rend  the  Caul  from  your  H^eart ! 
He  will  break  you  with  Breach  upon  Breach,  and  run  upon 
you  like  a  Giant,  he  will  cry,  yea  roar,  he  fiall prevail  againf 
his  Enemies  J  But 

2dly.  The  Power  of  God  fpeaks  Comfort  to  all  penitent 
Believers  in  all  their  Troubles,  of  whatfoever  Nature  they 
be.  Are  you  encompais'd  with  many  Enemies  and  Dan- 
gers, well  God's  Power  is  your  Sanctuary,  which  is  able  to 
Protect  you  againft  the  moft  formidable  Foes,  //  God  is 
for  you,  who  jhall  be  againjl  you  ?  The  Name  of  the 
Lord  is  a  throng  Tower,  the  Righteous  run  to  it,  andare  fafe  ! 
What  tho'  your  Enemies  be  many  and  Mighty,  one  God 
is  an  overmatch  for  them  all,  Men  and  Devils  can  go  no 
farther  then  the  Length  of  their  Chain  :  They  can  have  no 
Power  againft  us,  except  it  be  given  them  from  above, 
as  our  Lord  obferved  to  proud  Pilate,  when  he  boafted 
that  he  had  Power  to  crucify  or  releafe  him,  (John  xix.  1  o .) 
The  Power  of  God  can  foon  put  a  Hook  in  their  Jaws, 
and  lead  them  by  a  Way  they  came  not.  When  our 
Heart  and  our  Strength  fails,  God  is  the  Sn*ength  of  our 
Heart  and  our  Portion  forever.  How  reviving  is  that  Word 
of  God  by  the  Prophet,  Ifa.  xli.  10.  Fear  thou  not  for 
I  am  with  thee,  be  not  difmafdfor  I  am  thy  God  -,  I  will 
Jlrengthen  thee,  yea  I  will  help  thee,  yea  I  will  uphold  thee, 
by  the  right  Hand  of  my  Right 'eoujhefs.  Tho'  we  be  redu- 
ced exceeding  Low  and  have  none  on  Earth  to  help  us, 
God  alone  can  deliver  us,  Ifa.  lix.  16.  He  wondered  that 
there  was  no  Inter  ceffor,  therefore  his  Hand  brought  Salva- 
tion unto  him,  and  his  Rigbteoufnefs  fu/lained  him.  The 
King  of  Zion  can  command  Deliverance  for  Jacob,  and 
turn  his  Captivity  fuddenh  as    Streams  in  the  South  !  Tho' 

God's 


24^  The  Power  of  God  improved. 

God's  People,  as  to  outward  Appearance,  be  in  a  hopelefs 
Cafe,  as  it  were  buried  in  their  Graves :  Divine  Power  can 
foon  caufe  a  Refurrection  !  Ezek.  xxxvii.  12.  For  the  Eyes 
of  the  Lord  run  to  and  fro  thro1  the  Earth  to  Jffcew  him- 
felf  Strong  in  behalf  of  them,  whofe  Heart  is  Perfect  towards 
himy  2  Chron.  xvi.  9.  God  keeps  his  Vineyard,  Night  and 
Day,  leaft  any  hurt  it,  (Ifa.  xxvii.  3.)  Thofe  Things  may 
revive  us,  both  in  refpect  of  our  own,  and  the  Churches 
Troubles  !  Are  we  almoft  difcourag'd  becaufe  of  the  Pow- 
er of  our  inward  Enemies  ?  Let  us  remember  that  God's 
Grace  is  fufficient  for  us,  and  that  his  Strength  is  made  per- 
fect in  Weaknefs,  (2  Cor.  xii.  9.)  Turn  ye  therefore  to 
your  Strong  Hold  ye  Prifoners  of  Hope ;  for  as  Calvin  ob- 
serves,    "  There  is  Defence  enough  in  one  God  /"     But 

3<ily.  The  Confideration  of  God's  Power  mould  invite 
us  to  truft.  in  God,  in  every  Difficulty,  even  when  hu- 
man Succours  fail,  we  mould  glorify  God  with  Abram,  by 
hopetng  againjl  Hope,  i.  e.  againft  the  prefent  Appearances 
of  Things,  when  we  have  the  Word  of  a  God  to 
hope  upon.  Truft  in  the  Lord  forever,  for  in  Jeho- 
vah is  everlajiing  Streitgth.  Ifa.  xxvi.  4.  At  what  Time 
foever  we  are  afraid,  let  us  determine  with  the  Pfalmifl, 
to  truft  in  God,  it  grievs  the  Almighty  when  his  People 
queftion  his  Omnipotence,  as  appears  from  the  Ihftance  of 
Mofes  (Num.  xi.  21,  22,  23)  And  as  we  fhould  beware  of 
queftioning  God's  Power,  in  a  Way  of  Duty  which  is  a  prac- 
tical Denial  of  it.  So  we  fhould  with  equal  Care  avoid  pre- 
fuming  upon  it  in  a  neglect  thereof:  For  this  is  alio  a  Deni- 
al of  it,  becaufe  for  all  thefe  Things  God  will  be  enquir'd 
of  the  Houfe  of  Ifrael. 

4th.  Has  God  a  rightful  Power  over  us,  then  let  us 
fubmit  ourfelves  to  his  Government,  and  devote  ourfelves  to 
his  Glory  and  Service,  and  that  freely,  unrefervedly,  fled- 

faftly 


The  Power  of  God  improv'd.  249 

tartly  and  faithfully.  We  are  his,  on  all  Accounts,  his 
Workmanfhip,  the  Clay  his  Fingers  have  from'd,  the  Price 
of  his  Son's  Blood ;  the  Monuments  of  his  providential 
Care,  Kindnefs,  and  Forbearance  ;  we  are  his  People  by 
Profeflion,  and  outward  Dedication,  and  mall  we  break  thro' 
all  thefe  Ties,  to  rebel  againft  him,  and  ruin  our  own  Souls, 
God  forbid  !  Befides  if  we  will  not  fubmit  to  his  equitable 
Government,  we  muft  expecl  to  feel  his  Almighty  Ven- 
geance :  For  as  Agujlifje  obferves,  "  God  is  ofimmerife  Pcw- 
"  rr,  and  therefore,  there  is  no  Place  in  which  one  can  hide 
"  hiwftlj,  nor  Time  when  one  canjly,  ?wr  Power  by  which  he 
■ci  can  rejift."  Therefore  let  us  refign  ourfelves  and  our  All 
to  our  rightful  Lord,  intending  his  Glory  in  all  our  Actions, 
of  every  kind,  that  whether  living  or  dying,  we  may  be  the 
Lords,  Rom.  xiv.  7.  Let  us  beware  of  the  vilefh  Sacriledge, 
and  render  to  God  the  Tlmigs  that  are  Gods. 

5thly.  Let  us  acknowledge  readily  the  abfolute  Power 
and  Sovereignty  of  God  over  us.  Particularly  that  God  can- 
not be  our  Debtor,  on  any  other  Account,  except  by  his 
own  gracious  Promife,  for  our  Goodnefs  extends  not  to 
him,  we  are  his  Poffeffion  and  Property;  and  therefore 
whatibever  he  purpofes  concerning  us,  or  does  to  us,  he  does 
us  no  Wrong,  for  he  is  our  Potter,  and  we  the  Clay  he  has 
form'd.  This  Consideration  mould  make  us  more  patient 
in   Adverfity  and  more  thankful  for  Profperity.     And 

6thly.  Let  us  glorify  God  on  Account  of  his  Power 
and  Kingdom,  which  ruleth  over  all.  Let  us  inwardly  ad- 
mire the  van:  extent  of  his  Right,  and  Strength,  the  large- 
nefs  of  his  Kingdom,  and  the  Power  of  its  Adminihxation  ! 
And  let  us  extol  it  openly !  Rev.  xv.  3 .  And  they  Jung  the 
Song  of  Mofes  the  Servant  oj  God,  the  Song  of  the  Lamb, 
faying,  great  and  marvelous  are  thy  Works,  OLord  God  Almigh- 
ty, jujl  and  true  are    thy  Ways,  thou   King  of  Saints  !  And 

I  i  finally 


2  r  o  The  Power  of  God  imprvoyd. 

finally  let  us  imitate  the  independant  Power  of  God,    by 

fubmitting  to  God  only  in  Matters  of  Confcience.   Let  us 

ft  and f aft  in  the  Liberty  wherewith  Chrift  by  his   Bloody  has 

made  us  free.  Gal.  v.   i.  Only  being  careful    that  we  don't 

abufe  it,  or  ufe  it  with  offence.    Let  us  be  ftrong  in  the  Lord, 

a?id  in  the  Power  of  his  Might,  that  we  may  be  able  to  do  all 

Things,  thro*  Chrift  jlrengthning  us.     O   let  us  dwell  in  the 

Secret  of  the  mod  High,  that  we  may  be  conftantly  kept 

under   the    Shadow  of  the    Almighty ;    and  be   preferved 

by  his  Power,  thro'   Faith  unto  Salvation,  which  may  God 

grant  for  Christ  fake,  Amen,  Amen* 


SERMON 


The  Text  explain' d,  251 


SERMON     XIII 


LEVITICUS     xix.     2. 
Speak   unto  all  the  Congregation  of  the   Children    of  Tfrael 
and  jay  unto   them,  ye  flail  be  Holy  :    For    I  the  Lord 
your   God  am  Holy. 

OSES  is  enjoy ned  by  Jehovah  in  thefirft  Verfe 
of  this  Chapter,  and  alfo  in  that  out  of  which  our 
Text  is  taken,  to  deliver  the  fummary  of  divine 
Laws  to  all  the  Congregation  of  the  Children  of 
Ijrael.  Mofes  mufl  make  known  God's  Statutes,  and  pn> 
claim  them  thro'  the  Camp,  that  fo  every  one  might  hear 
and  know  his  Duty,  in  order  to  practice  the  fame.  And 
hence  we  may  learn,  that  the  Devotion  which  fprings  from 
Ignorance,  that  that  Religion  which  commends  it,  cannot 
be  of  God  -,  becaufe  it  is  directly  contrary  to  the  Method 
which  God  has  taken  with  his  reafonable  Creatures,  res- 
pecting the  Affairs  of  Religion,  in  all  the  Ages  of  the  Church, 
both  under  the  Jewifl  and  Gofpel  Difpenfations  !  Now 
the  Words  of  our  Text  contain  two  Things  obfervable, 
viz.    A  Command,   and  a  Reafon  enjorcing  it.  And 

ifl.  There  is  a  Command,  ye  flail  be  Holy,  "  The  Word 
"  Holy,  fays  Pool  in  his  Synopfis  upon  the  Place,  and  other 
"  learned  Men,  properly  fignifies  to  feparate,  i.  e.  from  a 
"  Common  to  a  Religious  Ufe"  And  hence  the  Temple  and 
Tabernacle    and  many  Things  in  both,   were    call'd  Holy  : 

I  i  2  and 


252  the    Text  explain  d. 

And  likewife  the  whole  People  ofljrael,  and  many  other 
Things,  which  it  is  needlefs  to  mention  :  The  Word  here 
fignifies,  "  not  only  a  Sepation  from  all  the  Defilements 
"  before  mentioned  ;  "  as  Mr.  Pool  obferves,  both  in  his 
Symopfis,  and  Annotations  ;  but  alfo  an  inward  Averfion  to 
all  Impurity  and  Sin,  together  with  a  habitual  Devoted- 
nefs  to  all  moral  Purity.  Ifrael's  being  diftinguifhed  from  all 
other  People,  by  peculiar  Laws,  was  to  teach  them  the  ne- 
cemty  of  a  real  Separation  from  the  World  and  the  Flefh,  and 
of  an  entire  Devotednefs  to  God  ;  and  this  is  likewife  the 
Law  of  Chrifr,  1  Pet.  i.  15.  16.  But  as  he  who  hath  cal- 
led you  is  Holy ,  fo  be  ye  Holy  in  all  manner  of  Conversation  : 
becaufe  it  is  written,  be  ye  Holy,  for  I  am  Holy.  We  are 
the  Followers  of  the  Holy  Jesus,  and  therefore  mufl,  ac- 
cording to  our  Capacity,  be  confecrated  to  God's  Honour, 
and  conform 'd  to  his  Nature  and  Witt,. ye  Jhall  be  Holy, 
the  Words  are  not  a  Propheiy  or  Promife,  but  a  Precept 
importing  as  much  as  this,  be  ye  Holy.  1  Pet.'i.  15.  Or  ye 
muft  be  Holy.  It  is  as  if  God  had  laid,  ye  mud  take  Care 
and  Pains,  to  have  the  Habits  or  Principles  of  Holinefs,  im- 
planted in  your  Hearts,  and  to  exercife  and  exprefs  the  fame, 
in  all  your  Speech  and  Practice  !       But 

adly.  We  have  the  Reafon  enforcing  this  Command,  and 
that  is  twofold,  viz.  The  Nature  of  God  and  his  Relation  to 
them,  for  I  the  Lord  your  God  am  Hols.  And  lfl.  God  in  his 
Nature  is  Holy,  yea  Holinefs  itfelf,  the  Fountain,  Idea,  and 
Paternofall  Holinefs,  (IJa.  lxiii.  15.  Ezek.  xx.  12.)  It  is 
therefore  every  Way  reafonable,  that  we  mould  feck  Holi- 
nefs of  him,  and  conform  ourfelves  to  his  Example,  feeing 
it  is  in  itfelf  Reafonable  and  Noble,  and  without  it  we  can 
have  no  Complacence  in  him  here,  or  Enjoyment  of  him 
hereafter,  (Heb.  xii.    14.  j  But 

zdly 


The  Holinefs  of  Godprov'd.  253 

2dly.  The  Almighty  in  this  Text,  incites  the  People 
of  Jfrael  to  Holinefs  on  Accout  of  the  covenant  Relation 
which  fubfifted  between  them  :  For  I  the  Lord  your  God 
am  Holy. .  as  if  God  had  faid,  I  have  chofen  you  before 
others,  and  given  myfelf  to  you  to  be  your  God  by  Way  of 
fpecial  Interefl,  and. covenant  Property ;  and  ye  have  chofen 
me,  and  devoted  yourfelves  to  me  as  your  Guide,  your  God, 
your  Governor,  your  Portion,  and  your  All  !  And  there- 
fore you  are  bound  by  the  Ties  of  Gratitude,  and  by  cove- 
nant Engagements,  to  obey  my  Precepts,  and  conform  your 
felves  to  my  Nature  in   Holinefs  !. 

The  Subject  that  offers  it  fell  to  our  prefent  Meditations, , 
from  the  Text,  which  I  have  been  labouring  to  explain, 
is  that  venerable  Attribute  of  the  divine  Nature,  viz. 
Holinefs  :  This  is  very  frequently  afcribed  to  God  in  the 
facred  Scriptures,  thus  he  is  call'd  the  Holy  one,  Ifa.  xl.  25, 
Likewife  the  Holy  one  oj  Ilrael,  above  30  Times,  Ifa.  xli. 
20.  He  is  call'd  the  Holy  one  of  Jacob,  Ifa.  xxix.  23.  The 
mqfl  Holy,  or    Holy  of  Holies,    Dan.  ix.    24.    He    is'cali'd 

thrice  Holy,  Ifa.   vi.  3. Rev.    iv.    8.     Or  the  Character  of 

Holinefs  is  three  Times  repeated.  Holinefs  is  afcrib'd  to  all 
the  Perfons  of  the  Trinity,  the  Father  is  call'd  the  Holy  one 
of  Ijrael :  The  Son  is  call'd  the  moft  Holy,  Dan.  ix  24, 
The  Spirit  is  call'd  the  Spirt  of  Holinefs,  and  the  Holy  Spirit, 
Rom.  i.  4.  And  indeed  right  Reafon  allures  us,  that  God 
is  Holy  :  For  ifl.  If  we  were  not  Holy,  how  could  he  be 
the  Author  of  that  Holinefs,  which  is  in  his  People  ? 
(John    i.   19.) 

2dly.  Without  Holme  fs  he  could  not^carry  himfelf  de- 
cently, or  as  it  is  fit  and  proper  to  himfelf ;  and  fo  by  Con- 
fequence,  he  could  not  behave  himfelf  fuitable  to  hisCreatures, 
nor    govern  them  Hoiiiy  and  Well     If  a  King    do  not  duly 

TKrd  ■ 


254  The  Holinefs  of  God  prov'd. 

regard  himfelf  in  his  Royal  Authority,  he  can  never  duly 
govern  his  Subjects.  And 

3cily.  Without  Holinefs  he  could  not  be  perfect  in  any 
Attribute  :  For  as  Mr.  Scudder  oblerves,  "  Holincjs  is  the 
"  Beauty  of  all  God's  Attributes,  without  which  his  PVifdom 
"  would  be  Subtlety  j  his  fuftice,  Cruelty  -,  his  Sovereignty, 
Xi  Tyrany,  his    Mercy  foolijh   Pity." 

In   coniidering    this  divine  Perfection,     I  would 

I.  Enquire  concerning    its  Nature. 

II.  Shew  its   Properties. 

III.  Reprefent  it's    Manifejlations  or    Difcoveries. 
And  laftly  proceed  to  fome  practical   Ufes. 

i ft.  Then  ieeing  the  Holinefs  of  God,  us  it  is  in  him, 
is  fo  Sublime  and  Tranfcendent,  that  it  is  inacceflible  to 
our  weak  and  finite  Minds  ;  it  will  be  necerlary,  firft  to 
behold  it  in  its  Emblem,  or  Effects,  and  from  that  to 
proceed  to  the  producing  Caufe,  or  Prototype.  Now  the 
Image  or  Effect  of  the  Holinefs  of  God,  is  that  Holinefs, 
which  Jehovah  is  pleas'd  to  form  in  intelligent  Beings  or 
Creatures.  Holinefs  therefore  in  its  general  Nature,  may 
be  thus  defcrib'd,  viz.  That  it  is  the  moral  Goodnefs  of  a  rea- 
finable  Being.  To  underftand  which,  let  it  be  obferv'd, 
that  Goodne/s  is  two-jold,  viz.  Phyfical  and  Moral,  Phy/ical 
Goodnefs  is  likewife  two-fold,  viz.  either  of  Btirig  or  Ufe ; 
a  Thing  may  be  call'd  Good  phyjicclly  or  naturally  either 
when  its  being  is  defireabie,  or  when  it  lerves  to  anfwer 
the  End  defign'd  for  it.  In  both  thefe  Refects,  all  the  ina- 
nimate and  irrational  Parts  of  the  Creation  are  call'd  Good 
by  God  himfelf,  the  beft  Judge  of  Things.  Gen.  i.  ult.  And 
God  faw  every  Thing  that  he  had  made  and  behold  it  was 
very  Good!  But  moral  Goodnefs,  is  that  which  is  adorn'd, 
with  iuch  Manners,  as  become  a  God  !  and  this  is  peculiar 
to  reafonable  Creatures.     Now  the  Holinefs  of  Creatures  is 

three- 


Created  Holinefs  opened.  255 

three-fold,  viz.  Relative,  Fedral,  and  Real,    ift.  Relative, 
is  that  whereby  Times  and  Places,   and  other  Things  are 
call'd  holy,  becauie  they  relate  to  a  Holy  God,  and  are  appro- 
priated by  him,  being  feparated   from  a  Common,  and  de- 
dicated to  a   Religious    Uie  by  his  Authority,  which  they 
have  a  Tendency  to  promote.     In  this  Senie  the  Sabbath, 
the  Temple,  and  many  Things  in  it,  were  call'd  Holy.   2dly 
Federal  Holinejs,.  is  that  whereby  Peribns  are  feparated  ftorn 
the  World,  to  be  God's  peculiar  People,   in    order   to  tfce 
Study  of  Holinefs,  when  they  profeis  this,  and  by  their  Pro- 
feflion  are  in  the  Judgment  of  a  reafonable  Charity,  look'd 
upon  as  Saints  or  Holy  Peribns.     Dent.   vii..  6.  For  thou  art 
a  Holy  People    unto  the    Lord  thy  God,  the  Lord  thy  God  lath- 
chofen  thee  to  be  a  fpecial  People  unto  himftlf,  above  all  People 
that  are  on  the  Face  of  the  Earth.   Num.  xv.   40.  That  ye 
may  remember,  and  do  all  my  Commandments  and  be  Holy  un- 
to your  God.  In  thisrefpecl  the  Whole  Nation  of  Ifrael,  were 
of  old  Holy  to  God  (Ex.  xix.  6.)  They  are  therefore  call'd 
a  Holy  Nation.   ( 1  Pet.  ii.  9.  Num.  xvi.  3.)  And  Scores  of 
Times  the  whole  Nation  of  Ifrael  are  call'd    God's  People 
in    Scripture.    Ex.  iii.  10.    That  thou  mayjl  bring  J  or  th  my 
People  the  Children  of  Ifrael  out  of  Egypt.     In  this  Reiped 
the  Children  of  believing  Parents  are  Holy.  (\  Cor.vn.  14.) 
But  3dly.     Real    Holinefs,    confifts    in  the  Exercife  ancl 
Growth  of  good  Habits  or  pious  Difpofitions  infus'd,  and  is 
therefore  twofold,  viz.  Habitual  and  aclual.    Habitual,  con- 
lifts  in.   the  inward    Purity  of  the  Will,  and  Affections,, 
whereby  we   are  inclin'd  to  live  to  God  j    or  it  confifts, 
in  the  Infulion   of  a  Conftellation,  or  Train  of  Graces,  into 
the   Soul,    which,  turns  its  inward  and  general  Bent  into  a 
fpiritual  and  Heavenly  Channel  I    By  this  the  Soul  of  Man, 
is   in  fome  Sort  conform'd  to  the  Nature  of  God  ;  ABual 
Holinefs  confifts  in  the  Exercife  of  the  aforefaid  divine  Ha- 
bits 


256  The  Nature  of  God's  Holinefs. 

bits,  efpecially  in  our  Speech  and  Practice,  whereby,  thro' 
God's  gracious  Concurrence,  they  are  increas'd.  Hereby 
the  Life  is  conform'd  to  God's  Will  and  Law  :  From 
what  has  been  obferv'd,  it  appears,  therefore  that  Holinefs 
contains  the  four  following  Ingredients,  or  Particulars,  viz. 
1  ft.  A  Separation  from  a  common  or  profane  Ufe,  in  which 
Senie,  Paid  the  Apoftle,  is  faid  to  be  feparated  to  the  Gofpel 
of  God.  Rom.  i.  1.  And  the  Lord  Jesus  as  Mediator,  is  faid 
to  be  janBified.  John  x.  36.  And  2dly.  A  Dedication  to 
a  divine  or  religious  Ufe,  whereby  we  deliberately,  umvL;-- 
vedly,  and  relolutely  devote  ourfelves  and  our  all  to  the  Di- 
vine Glory  and  Service.  (Rom.  xii.  1.  2  Cor.  viii.  5.)  Firft  they 
gave  their  own  ieives  to  the  Lord. And  3 d ly.  It  con- 
tains a  Reprefentation,  of  the  Divine  Holinefs,  the  Heart  re- 
fembling  the  Parity  of  the  divine  Nature,  and  the  Life  the 
Purity  of  the  Divine  Law.  And  4thly.  Holinefs  includes 
a  Detejiation  of,  and  Flight  from  all  Impurity.  Pj.  xcvii.  1  o. 
Te  that  love  the  Lord  hate  Evil. 

From  the  aforeiaid  Image,  or  Emblem  of  Holinefs  m 
Creatures,  we  may  gather  this  Defcription,  of  the  Holineis 
of  God  !  viz.  That  it  is  his  Moral  Excellency,  whereby  he  is 
feparated  from  every  thing  common  or  prophane,  hereby  he 
is  inclind  to  feek  himfelf,  and  his  Glory  above  all.  {Pro.  xvi. 
4.  Ephej.i.  11.)  and  is  conform 'd  exacrly  to  that  Holinefs 
which  is  exprefd  in  the  Moral  Law  in  his  Thoughts,  Words 
and  Deeds.  And  hence  he  often  in  his  Word  invites  Men  to 
an  Imitation  of  his  Holinefs.  (1  Pet.  i.  15,16.)  As  God's 
Power  is  opposed  to  all  natural  Weakneis,  and  his  Wifdom  to 
Folly,  fo  his  Holinefs  is  opposed  to  all  moral  Blemifies,  or  Im- 
perfections, which  we  call  Sin.  Hab.  i.  13. 

Holinefs  is  a  Difpoption,  to  feek  the  moil:  excellent  End, 
in  the  highefl  Degree,  and  to  refer  all  to  it.  The  beft 
Good,  certainly  deferves  to  be  the  laft  End  !  Now  Jc1  .ovah 

being 


The  Nature  of  God's  Holinefs,  257 

being  himfelf,  the.  beft  Good,  infinitely  iuperior  in  Ex- 
cellency, to  all  Creatures,  he  muft  therefore  confequently 
be  his  own  laft  End  !  Hence  is  that  of  the  Prophet.  J  fa.  xlii. 
8.  I  am  the  Lord,  that  is  my  Name,  and  my  Glory  will  I  not 
give  to  another,  nor  my  Praife  to  Graven  Images.  And  it  ap- 
pears farther  to  be  reafonable,  that  God  mould  leek  himfelf  as 
his  own  laft  End,  becaufe  he  is  Self-exiftent,  &  from  no  other  I 
This  Devctednefs  therefore  of  the  Almighty  to  feek  his  own 
Glory,  as  his  chief  End,  appears  to  be  a  very  confiderable 
Branch  of  the  Holinefs  of  God.  But  for  Creatures,  who 
are  but  an  inferior  Good,  and  borrow  their  Beings  from  a-- 
nother  to  make  themfelves,  or  any  thing  that  concerns  them 
as  fuch,  their  laft  End,  is  a  great  Inftance  of  Impiety:  The 
very  nature  of  Sin  feems  to  conftft  in  this,  viz.  A 
.Deviation  or  wandering  in  our  Views,  Defgns  or  Affecli- 
ons  from  God's  Glory,  to  fome  other  End,  as  Chief  and  Su- 
pream.  Seeing  that  all  Things  are  from  God,  as  a  creat- 
ing or  producing  Caufe,  and  thro'  him  alfo  as  a  fupporting 
Caufe,  therefore  all  ought  to  be  directed  to  him,  as  a  final 
Caufe.  (Rom.  xi.  36.)  The  Holinefs  of  God  feems  to  be 
the  Harmony  of  his  Attributes,  as  they  are  oppos'd  to  Sin ! 
and  therefore  it's  call' d  the  Beauty  of  the  Lord!  Pf.xxvn.  4.- 
One  Thing  have  I  defird  of  the  Lord,  that  will  I  feek  after, 
that  I  may  dwell  in  the  Houfe  of  the  Lord,  to  behold  the  Beau- 
ty of  the  Lord. — Holinefs  feems  to  put  a  Luftre  upon  the 
other  Perfections  of  the  divine  Nature,  without  which,  they 
would  be  inglorious  becaufe,  impure  ! 

Now  the  Holinefs  of  God,  is  either  efential  or  declarative.. 
The  efential  Holinefs  of  God  is  nothing  clfe  but  the  tranfcend- 
ant  and  incomprehenfble  Eminence  of  the  divine  Nature  or 
Being,  or  his  Purity  and  Glory.  And  hence  he  is  laid  to  be 
glorious  in  Holinefs.  (Ex.  xv.  11J  The  declarative  Holi- 
nefs of  God  confifts  in  the  Difplays  of  the  Former  in   God's 

K  k.  Wonx 


2 $ti  T/je  Properties  of  God's  Holinefs. 

Word  and  Worhsy  they  are  diftinguifh'd  only  in  our  manner 
of  Conception,  and  not  in  God.  And  thus  I  am  led  to  dif- 
courfeupon  the 

2d.  Propos'd,  which  was  to  mew  the  Properties  oj  God's 
Holinefs.  Now  the  efTential  Holinefs  of  God,  has  the  follow- 
ing  Properties,  viz. 

1  ft.  It  is  original  Holinefs,  it  is  the  Source  of  all  thofe 
Stremes  of  Holinefs  which  appear  in  Creatures  :  It  is  the 
Subftance  and  Prototype,  their's  but  the  Shadow  and  Co- 
py borrow'd  from  it  !  Jehovah  has  receiv'd  it  from  none, 
but  created  Beings  derive  all  theirs  from  this,  Rom.  xi.  35 
Who  hathfirjl  given  to  him  ? 

2dly.  It  is  fwiple  Holinefs,  i.  e.  It  is  the  very  Being  of 
God,  and  not  any  Thing  added  to  it  :  Hence  God  is 
faid  to  /wear  by  his  Holinefs,  Pfal.  Ixxxix  35.  Whereas 
Holinefs  in  Creatures  is  not  their  Nature,  or  Beinc%  but 
fome  Diipofition  or  Quality  added  to  it,  and  therefore 
feparable  from  it;  and  hence  they  are  only  call'd  Holy, 
but  not  Holinefs  :  This  laft  Term  fpeaks  an  Abftract, 
fimple  and  uncompcunded  Being  !  And 

3 dry.  It  is  eternal  Hdlinefs,  and  this  it  miift  needs  be, 
feeing  it  is  the  fame  with  his  ElTence  ;  which  has  been  be- 
fore pro  v'd  to  be  eternal,  in  a  preceeding  Sermon.  As  it  is 
impoiTible  in  the  Nature  of  Things,  that  ever  God  mould  be- 
gin to  be,  fo  it  is  equally  impoiTible  that  ever  he  fhould 
be  without  Holinefs,  which  is  his  Beauty  and  Glory,  for 
then  he  would  be  no  God  ;  but  a  Being  of  a  contrary 
Character.  Now  as  the  Holinefs  of  God  had  no  Beginning, 
fo  by  Confequence  it  can  have  no  End  !  Whereas  on  the 
Contrary  the  Beings  of  all  Creatures,  beginning  with  Time, 
or  commencing  in  it,  are  Temporary ;  and  their  Holinefs, 
which  could  not  exift  before  their  Beings,  mull  be  of  the 
like   Kind  :  As  it  had  a  Beginning  fo  it  may  have  an  End. 

4thly. 


'The  Proper  ties  of  God's  Holine/s.  2  c  9 

4thly.  Immutable  Hclinefs :  It  is  liable  to  no  Change  or 
Alteration,  for  the  Reafon  aforefaid,  viz.  Becaufe  it  is  him- 
ielf :  And  hence  it  Is  laid,  Rev.  xv.  4.  That  Go*/  0/z/y  is 
Holy,  i.  e.  He  is  holy  lb  as  none  elle  befides  him  is  j  the  Mo- 
ral Excellencies  of  Creatures  are  liable  to  manifold  Change, 
yea  they  may  be  entirely  Loll  5  witnefs  the  Apoftacy  of 
the  Angels,  and  the  fatal  Fall  of  our  firft  Parents.  Hereby 
the  Crown  has  fallen  from  our  Heads,  and  we  have  come 
Short    of  the  Glory  of  God  ! 

5thly.  Tranfcendent  Holiiiefs,  above  all  Degrees  :  It  being 
ablblutely  Perfecl,  can  receive  no  increaj'e  :  The  Holinefs 
of  all  created  Beings  amafTed  together,  would  be  but  as  a. 
Drop  compar'd  with  the  Infinite  Ocean  of  Purity  in  God  : 
But  the  Holine/s  of  all  Creatures  is  certainly  Gradual  on 
Earth,  and  pofiibly  lb  in  Heaven  ;  for  if  the  Saints  and  An- 
gels increafe  in  Knowledge,  why  may  they  not  in  Love,  and 
other  good  Difpoiitions !  Hence  God  is  faid  to  Charge  his 
Angels  with  Folly,  and  that  the  Heavens  are  not  clean  in 
his  Sight  ;  by  which,  (by  a  Metonimy,)  we  may  underftand 
the  Inhabitants  of  Heaven,  whofe  Holinefs  when  com- 
par'd with  God,   may  be   call'd   Impurity! 

6thly,  It  is  Infinite  Hclinefs,  it  is  without  all  Bounds, 
and  is  therefore  term'd  Light  and  Love  it  felf.  (1  Job. 
i.    5.     and   iv.  8.) 

Whereas  the  Angels,  who  feem  to  be  the  Purefi:  of  creat- 
ed Spirits,  vail  their  Faces  in  the  immediate  Pretence  of 
God,  as  being  afham'd  of  their  comparative  Deformity  j 
while  they  behold  that  radiant  Beauty  and  burnim'd  Glory 
which  appears  with  furprizing  Blaze  and  venerable  Ma- 
jefty  in  the  Holifiefs  of  God  !         But 

2dly.  The  declarative  Holinefs  of  God  has  the  following 
Properties,  viz.  It  is  ill.  Perfecl,  without  the  lead:  Defect  : 
Hence    we  are  bid    to  be  the  Sons  of  God  without  Rebuke, 

K  k  2  Phil. 


2  6  o  The  Properties  of  God's  Holinefs 

Phil.  ii.  15.  It  is  fmcere  without  Deceit  ;  for  God  is 
not  a  Man,  that  he  mould  Lie,  or  the  Son  of  Man  that  he 
fhould  Repent. 

2dly.  It  is  Exemplary  :  And  hence  we  are  bid  to  im- 
mitate  him,  to  be  Holy  as  he  is  Holy  ;  to  be  Merciful  as  he 
is  Merciful :  This  demonftrates  its  fuperior  Eminence  ;  for 
the  common  Maxim  is  juft,  that  that  which  is  the  Firff. 
and  Beif  in  every  Kind,  is  the  Rule  and  Meafure  of  the 
Red: !  (Primiun  et  Optimum  in  unoquoquc  genere,  eft  rcgula, 
&  menfura  ceterorum.) 

3<ily.  Univerfal:  As  God's  Holinejs  is  diffused  thro'  all 
his  Attributes  within  himfelf,  fo  it  appears  in  his  Word, 
-and  all  his  Works  without,  and  that  free  from  the  leaft 
Intermiffion  or  Variation  j  the  Truth  of  which  will  ap- 
pear under  the  next  general  Head  of  Difcourfe,  m,       The 

3d.  Proposed,  which  was  to  reprefent  the  Manijeftations 
or  Dilcoveries  of  God's  Holinefs  :  And  here  we  may  juftly 
oblerve,  with  the  PJalmift  in  General,  That  God  is  Holy  in 
rtll  his  Works,  (Pfal.  cxlv.  \j.)  But  it  is  peculiarly  Appa- 
rent in   thofe   following,  viz. 

ill:.  In  his  eternal  Decrees  refpecting  his  People:  God 
has  therein  from  everlafting,  purpos'd  and  fecured  upon 
a  itrong  and  impregnable  Foundation,  the  Holinefs  of  the 
Elect,  and  hence  it  is  kid,  Ephef  i.  4.  That  he  hath  cho- 
fen  us  in  him,  before  the  Fowidation  oj  the  World,  that  we 
fould  be  Holy  and  without  Blame  before  him  !  2  Thef. 
ii.  13,  Becaufe  God  hath,  from  the  beginning,  chofen  you  to 
Salvation,  thro'    SancJiftcation  of  the  Spirit  !     And 

2dly.  The  Holinefs  of  God,  appears  in  the  Creation  of  Man, 
in  making  him  after  his  own  Image  in  Rightecufmfs  and 
Holinejs,  (Ephef.  iv.  25.)  Tho'  Man  has  fince  found  out 
many  Inventions  to  his  Shame  and  Lolsj  yet,  as  Solomon 
obferves,  he  was  made  at  firft  upright !  A  perfect  and  uni- 
verfal 


The  Difplays  of  God's  Holi?iefs.  261 

verfal  Rectitude  crown'd  the  human  Nature  in  its  primitive 
State,  together  with  a  freedom  of  Will  and  Power  to  per- 
fevere  therein  !  God's  Fore-knowledge  and  Purpofe  did 
not  bereave  Man  of  his  Liberty  of  acting,  or  lay  him 
under  a  natural  Necefiity  of  finning ;  for  if  (oy  then  God 
would  be  the  Author  of  Sin  ;  which  is  blafphemous  to 
Imagine  !  And  was  it  not  the  Defign  of  God  in  making 
the  irrational  and  inanimate  Parts  of  the  Creation,  that 
thereby  intelligent  Beings  might  be  excited  to  admire  and 
adore  the  Perfections  of  their  Former,  and  conform  to 
him  ? 

jdly.  The  Holi?iefs  of  God  appears  in  his  Works  of  Pro- 
vide?ice,  efpecially  in  his  prefcribing  to  intelligent  Creatures 
a  Law  to  direct  them  in  his  Service,  and  in  enforceing 
that  Law  by  proper  Sanctions  of  the  mofl:  defirable  Rewards 
and  formidable  Punijhments  !  Hereby  reprelenting  before 
them  the  unfpeakable  Advantages  of  his  fincere  Service,  as 
well  as  on  the  Contrary,  the  dreadful  Confequences  of  a 
Neglect  thereof!  And  has  not  Almighty  God  by  his  Pro- 
vidence, in  fome  fignal  Inflances,  manifefted  his  holy  Dif- 
pieafure  againft  Sin,  by  executing  upon  TranfgrefTors,  the 
Threatnings  annex'd  to  the  Violation  of  his  Law  ?  As  the 
Pfalmift  obferves,  Pfal.  ix.  1 6.  The  Lord  is  known  by  the 
^judgments  which  he  executeth  :  The  Wicked  is  (naredin  the 
Work  oj  his  own  Hands  !  It  is  true,  Judgment  is  not  always 
fpeedily  executed,  and  therefore  the  Hearts  of  the  Sons 
of  Men  are  fully  fct  in  them  to  do  Evil !  And  the  Reafon 
is,  becaufe  the  prefent  State  of  Things,  is  a  Time  of 
Probation,  and  not  of  Recompence  ;  which  fhews  the 
NecefTity  of  a  future  Judgment,  when  a  righteous  God 
mall  render  Vengeance  and  Recompence  !  However  both 
Scripture  and  Hiftory  inform  us,  of  fome  dreadful  Difplays 
of  divine    Severity,  againft  obftinate  TranfgrefTors,  that  the 

World 


262  The  Difplays  of  God's  Holinefs. 

World  may  know  there    is  a    God   who  detefb  their   Im- 
pieties !  And 

■  4thly.  Has  not  the  Holinefs  of  God  had  a  moft  furprizing 
Difplay  in  the  Work  of  Redemption?  Rather  then*  Sin  mould 
pais  unpunim'd,  did  not  the  Almighty  Father  punifli  it  in 
his  own  Son  ?  His  only  begotten  and  eternally  beloved  Son  ! 
Did  not  his  Sword  awake  againft  the  Man  that  was  his  Com- 
panion ?  The  darling  of  his  Soul !  And  did  he  not  afflict 
him  with  all  the  Waves  of  his  intolierable  Vengeance,  which 
was  due  for  the  Sins  of  the  elect  World  ?  Our  deareft  Lord 
trod  the  Wine  Prefs  of  his  Fathers  Wrath  alone!—— 
The  Chaftifement  of  our  Peace  was  laid  upon  him,  that 
thro'  his  Stripes  we  might  be  healed.  Our  Redeemer  under 
the  Agonies  of  Difertion  for  our  Sins,  referrs  to  the  Holi- 
nefs of  God  therein  made  manifeft,  Pfal.  xxii.  3.  But  then 
art  Holy  O   thou  that  hihabitefl  the  Praifes  of  Ifrael  !   And 

5thly.  God's  Holinefs  appears  in  his  Works  of  divine 
Grace,  whereby  he  prepares  his  People  here,  for  the  En- 
joyment of  Himfelf  hereafter.  Hence  effectual  Calling,  is 
term'd  a  Holy  Calling.  2  Tim.  i.  9.  And  we  are  faid  to  be 
called,  not  unto  Uncleanefs,  but  unto  Holinefs.  1  Thef  iv.  7. 
And  what  is  Regeneration,  and  Sa notification,  but  the  re- 
newing of  the  Image  of  God's  Holinefs  in  Man  ?  And 
what  is  Glorification,  ?  Does  it  not  in  a  degree  coniifl  in  the 
perfecting  of  the  aforelaid  Image  in  the  Redeem'd  ?  Then 
that  which  is  in  part  mall  be  done  away,  Then  fall  our 
Lord  prefent  to  himfelf  a  Church  holy  and  glorious,  without 
Spot  and  Blemijh.  Eph.  v.   27.    Again 

2dly.  God  di [covers  his  Holinefs  in  his  Word,  every  Page 
of  which  proclaim s  his  Purity,  and  hence  it  is  calt'd  Holy  j 
by  his  Truth  contain'd  therein,  we  are  fanSlified  or  mad,' 
Holy.  (John  xvii.  17.)  The  Words  of  the  Lord  are  pure  Words, 
as  Silver  tried  in  a  Furnace  of  Earth ,  purified  feven  Times. 

pi: 


The  Difplays  of  God's  Holinel's.  263 

Pf.  xii.  6.  The  Law  of  God  is  holy,  and  the  Commandment  jujl 
and  Good.  Rom.  vii.  12.  And  no  Wonder,  for  it  is  the  Image 
of  the  divine  Purity,  a  Tranfcript  of  the  divine  Nature, 
as  far  as  it  is  imitable  ;  hence  it  is  likned  to  a  Glafs.  Jam.  i. 
In  this  we  behold  God  and  ourfeives,  For  by  the  Law  is  the 
Knowledge  of  Sin.  The  Law  of  God,  fays  the  Pfalmi/l,  is 
perfeel,  converting  the  Son  I.  Pf.  xix.  7.  The  Go/pel  is  Holy, 
and  hence  it  is  call'd,  a  holy  Covenant.  {Luke  i.  72.)  The 
great  Defign  of  it,  is  to  promote  Holincfs,  by  laying  Men 
under  more  endearing  and  ingenuous  Engagements  there- 
to.    And 

;dly.  God  does  not  only  di [cover  his  Holinefs  in  his  Works 
and  Word-,  but  alfo  in  his  Worjlnp  ;  hence  the  Ordinances  of 
Worjljip,  viz.  The  Sacraments  are  call'd  Holy,  becaufe  they 
tend  to  promote  Holinefs.  andlikewife  theTime  and  Place  of 
Worfkip,  are  call'd  Holy.  God  is  faid  to  hallow  the  Sabbaoth 
(Ex.  xx.  1 1.)  The  Temple  of  old  was  call'd  Holy,  and  Ho- 
linefs is  faid  to  become  God's  Houje  forever.  (Pf.  xciii.  v. ) 
On  this  Account  it  is  faid  to  be  the  Place,  where  God's  Ho- 
nour dwells.  (Pf.  xxvi.  8.)  The  Miniflers,  and  Attendants 
of  Worfhip,  are  call'd  Holy.  Aaron  was  to  wear  on  the 
Front  of  his  Mitre,  a  Plate  of  Gold,  with  this  Motto  en- 
graven on  it,  viz.  Holinefs  to  the  Lord.  Ex.  xxviii.  36.  The 
Angels,  thofe  Attendants  of  Worfhip,  are  call'd  holy.  Luke 
ix.  26.  And  is  not  Holinefs  the  great  Defign,  and  Tenden- 
cy of  Religious  Worfhip  ?  And  Hence  is  that  Word  of  God 
to  Mofes  and  Aaron,  Ex.  x.  3.  Twill  be  fanftified  in  them, 
that  come  nigh  me.  But  it  is  Time  to  proceed  to  fome  practi- 
cal Ufes.     And 

1  ft.  If  God  be  Holy,  as  has  been  prov'd,  then  we  may 
hence  learn,  that  he  cannot  be  the  Author  of  Sin,  which 
is  fo  contrary  to  his  Nature,  or  of  any  Doctrines  that  tend 
to  promote  it.     Now  the  following  Doctrines  of  the  Papijls, 

Antinomians, 


264  Practical  Inferences. 

Antinomians,  and  Enthufiafts  are  of  this  Sort,  and  there  fore 
fhould  be  rejected  with  Abhorrence,  viz. 

ifl.  The  Doctrine  of  Indigencies,  or  Pardons  for  Sin. 
This  was  oppos'd  by  Swi?igliits-  in  ffelyetia^  and  by  Lather  in 
Germany,  in  the  Year  1516.  and  being  defended  by  Pope 
Leo,  became  the  Occafion  of  the  Reformation. 

adly.  The  Popifh  Distinction  of  Sins  into  Venial  and 
Mortal.  The  Former  thev  fay  do  not  deferv-e  eternal 
Punimment,  contrary  to  Scripture,  (Row.  vi.  23.) 

To  thole  I  might  add  their  gainful  Doctrine  of  Purgatory. 
And  like  wife  their  holding  with  the  Pharifees  of  old,  that 
the  Law  refpects  only  outward  Acts :  Whereas  the  inward 
Principle  from  which  thofe  flow,  is  more  corrupt  than  any 
Act  that  proceeds  from  it.  As  the  aforeiaid  Doctrines  are 
moil  abfurd  in  thcmfelves  :  For  how  can  it  be  iuppos'd 
with  any  Appearance  of  Reafon,  that  any  can  forgive  Sins, 
but  that  God  againfl  whom  they  arc  committed?  I  fay  as 
they  are  abfurd  in  themfelves,  fo  they  have  a  manifefl  Ten- 
dency to  promote  impiety,  and  therefore  are  not  of  God. 

To  the  Former  Catalogue,  may  be  added  ibme  Jlntinomi- 
an  Doctrines,  which  are  not  lefs  unreafonable  and  perilous, 
viz.  Juflification  from  Eternity,  or  from  the  Time  of  Chrift's 
Death.  That  the  Law  is  no  Rule  of  Life  to  Believers,  that 
there  is  no  need  of  Repentance  under  the  Gofpel ;  that 
Faith  coniifls  in  fuch  an  AfTurance,  as  is  fuccecded  by  no 
Doubts.  That  there  is  no  preparative  (of  order)  that  goes 
before  Faith.  Thole  Doctrines, open  a  Door  to  all  Impiety, 
They  directly  tend  to  make  Chrift  a.Miniiler  of  Sin,  and 
his  Golpel  an  Infirument  of  Iniquity  ;  an  1  therefore  canno'; 
be  fr<"vi  God.  It  is  an  Inftance  of  the  viielt  Ingratitude,  to 
draw  from  the  Doctrine  of  free  Forgiveneis,  an  Argument 
againfl  Re-pentanoer! 

And  indeed  the  Armlman  Doctrine. of  Univetfal  Redem- 

tion, 


Pradiical  Inferences.  265 

tion,  has  an  awful  Tendency  to  make  Men  fecure  in  Sin. 
Of  the  like  Nature  is  the  Doctrine  of  all  Enthufiafts,  in 
oppofing  the  ftated  Performance  of  Religious  Duty.  This, 
whatever  falfe  Guifes  is  put  upon  it,  tends  to  wear  off  the 
Senfe  of  God  and  divine  Things,  and  to  prepare  Men  tor 
Delufions  in  Principle  and  Iniquity  in  Practice.         And 

2dly.  From  what  has  been  faid,  in  the  Explicatory  Part 
of  this  Difcourfe,  we  mould  be  induc'd  to  examine  ourfelves, 
in  order  to  know  whether  we  be  truly  Holy  or  not  ?  Which 
we  may  know  by  an  impartial  comparing  of  ourfelves,  with 
what  has  been  already  deliver'd  on  this  Subject,  to  which  I 
mall  add  the  following  Characters  of  true  Holinefs,  which 
duly  confider'd  may  amtt  the  Examination  of  ourielves.  And 

lit.  True  Holinefs  is  Sincere ■,  it  Eyes  God  more  than  Man, 
and  aims  at  his  Glory  above  all,  in  the  general  Courfe  of 
Action.     And  herein  it  is  like  the  Holinefs  of  God  himfelf, 
inafmuch  as  it  aims  at  the  fame  End   with  him.  (Mat.  vi. 
i, —6.    1  Cor.  x.  3.1.) 

2dly.  It  is  internal  chiefly,  as  it  begins  in  the  Mind  and 
Heart,  fo  it  takes  more  Care  of  that,  than  the  Outfide. 
(Pf.  li.  6.)  directly  contrary  to  this  were  the  Pharifees  of  old 
in  their  Practice.  (Mat.  xxiii.  23.) 

3<ily.  It  is  Evangelical,  proceeding  chiefly  from  that  Faith 
in  Christ,  which  is  of  the  Operation  of  God,  and  work- 
eth  by  Love.  As  God's  People  receive  Strength  from 
Christ  to  perform  Acts  of  Holinefs,  by  a  believing  De- 
pendance  on  him,  fo  they  are  conftrained  or  influenced  by 
Love  to  him,  to  labour  to  be  Holy.  And  their  Attainments 
and  Labours  in  Religion,  are  attended  with  a  humble  Senfe 
of  their  own  Imperfection.  Not  as  tbo*  I  had  already  at- 
tain'd,  faid  holy  Paul,  or  were  already  perfect,  but  I prefs 
jorward.     And 

L I  4thly, 


266  The  Characters  of  true  Holinefs. 

4th.  True  Holinefs  is  U?iiv:rfaly  and  that  both  in  regard 
of  the  Subject  in  which  it  is  p/ac'd,  and  the  Object  about 
which  it  is  exercised.  The  whole  Soul  in  all  its  Powers,  is 
in  fome  Meafure  renew'd,  the  Mind  is  enlightned,  the  Will 
bowyd,  the  Affections  in  their  general  Bent,  and  in  the  highejl 
degree  are  turned  towards  God.  And  both  Soul  and  Body 
feparated  from  the  habitually  governing  Love  of  the  World, 
and  willingly  devoted  to  God,  together  with  all  we  pofTefs, 
not  referring  to  ourfelves  any  Thing  with  Ananias,  and  Sa- 
pbira,  and  the  young  Pharifee.  (Rom.  xii.  12.  1  The/,  v.  23.) 
Some  derive  the  Word  Holy  (bagios)  from  a  Letter  and  a 
Word  which  fignify  to  be  void  of  Earth.  Now  as  the  Sub- 
ject is  univerfally  alter'd,  in  reJpect  of  the  whole  Number 
of  its  Parts,  fo  is  the  Object  univerjal  aljb.  True  Holinefs 
includes  in  it,  an  Averiion  not  only  to  this  or  that  impuri- 
ty, with  the  Pharifees,  but  to  all  with  every  Appearance 
thereof.  (Tit.  xi.  12.  Jud.  23.)  AndWkewife  an  Inclination  tot 
and  endeavour  after  every  good  Work.     Job.^Xn.  18. 

5thly  True  Holinefs  is  continual,  it  endures  to  the  End, 
fuch  as  have  it,  aim  at,  and  labour  for  Growth  in  Goodnefs, 
and  when  they  find  not  fatisfactory  Signs  thereof  are 
griev'd  ! 

Now  all  fuch  who  upon  Examination  find  in  themfelves. 
the  preceeding  Characters  of  Holinefs,  may  take  Comfort 
to  their  Souls,  whatever  Circumftances  of  Difcouragement 
they  may  be  in,  from  within  or  from  without.  And  that 
for  the  following  Reafons.  ift.  Becaufc  it  is  not  the  Mea- 
fure, but  Truth  of  Grace  th:,t  evidences  our  Sanclification, 
2dly.  Becaufe  our  imperfect  Holinefs,  is  accepted  thro' 
Chrift,  in  whom  we  are  compleat.  He  is  made  of  God  to 
us  Wijdotriy  Right  eoufnejs,  San&ification  and ' Rede/nj 'lion.  3dly. 
He  that  has  begun  a  good  Work  in  us,  has  promifed  to  car- 
ry it  on,  to  the  Day  of  the  Lord  JESUS.     God  is  Holy  and 

the 


Practical  Inferences.  267 

the  Fountain  of  all  Holinefs.  God  has  promis'd  to  take  a- 
way  the  Stony  Heart t  and  give  us  a  Heart  of  Flefo,  to  give  us 
a  new  Heart  and  a  new  Spirit ,  and  that  he  will  caufe  us  to 
walk  in  his  Statutes.  Ezek.xxxvi.  25,  27.  4thly.  Whattho' 
we  at  Times  are  afflicted  with  our  Corruptions,  it  is  no 
more  than  the  Saints  of  God  have  been  before  us  !  Woe 
is  me,  faith  Iiaiah,  for  J  am  a  Man  of  polluted  Lips.  I  fa.  vi.  5. 
Yea  this  is  the  Language  of  the  Church.  If.Xx'w.  6.  But  we  are 
all  as  an  unclean  Thing  and  all  our  Right  eoufneffes,  are  as  filthy 
Rags,  and  we  all  do  Jade  as  a  Leaf,  and  our  Iniquities ,.  like  the 
Wind  have  taken  us  away.  ThePialmift  complains  of  the  fame 
Difeafe,  and  yetHopes.  Pf  lxv.  ^.Iniquities  prevail  agdinft  me» 
as  for  our  Tranfgrejjions,  thou  /halt  purge  them  away.  And 
thus  did  the  Apoltle  Paul.  Rom.  vii.  24.  V/hofi: all  deliver  me 
from  this  Body  of  Sin  and  Death  1  But  God  will  blot  out  our 
Iniquities,  as  a  thick  Cloud,  and  will  remember  our  Sins  Jiff 
more,  If.  xl.  22^  CHRIST  hath  given  hi  mf elf  for  his  Church,, 
that  he  might  fandlify  it7  by  the  wafmig  of  Water  thro''  the 
Word.  Eph.  v.  25,  26.  And  let  us  comfort  ourfelves  with 
this,  in  all  our  Troubles,,  that  he  who  now  fanctify's  us,, 
will  by  and  by  glorify  us,   (Rem.  viii.  30.} 

But  on  the  contrary  all  fuch  as  want  the  aforefaid  Cha- 
racters, are  in  a  doleful  Cafe  !  In  the  Gall  of  Bitternefs  and 
Bond  of  Iniquity.  Such,  fo  continuing,  can  have  no  Commu- 
nion with  a  Holy  God  here,  nor  enjoy  him  hereafter.  (  1  Joh. 
i.  6. — Heb.  xi.  14.)  And  efpecially  how  difmal  is  the  Cafe, 
how  impious  the  Courie,  of  thofe  who  murmur  at  ftrictnefs 
in  Religion,  and  deride  Holinefs.  What  do  thefe  in  Effect,, 
but  rife  up  in  Arms  againit  God  himfelf,  while  they  practi- 
cally deny  his  Holinefs..  The  Language  of  their  Practice 
is,  that  they  would  caufe  the  Holy  One  of  Ifrael  to  ceafe 
from  among  them.  They  would,  if  they  could,  deftroy  the 
Mivine  Being  y  but  by  their  impotent  Malice,  they   will  but 

I*  1  2.  fecure 


268  Practical  Inferences. 

fecure  and  heighten  their  own  Ruin.     But  I  proceed  to  a 
Ufe  of  Exhortation.  From  the  Contideration  of  Gods  Holi- 
nefs, we  mould  be  exhorted,  i  ft.  To  glorify  God  on  the  Ac- 
count of  this  divine  Attribute  after  the  Example  of  the  Ho- 
ly Angels.   If  a.  vi.  3. — 2dly.  Let  us  feek  the  Principles  of 
SanBtfication  from  God,  in  the  earner!  \3fc,  of  all  appoint- 
ed Means,    paticularly    by  Meditation    on    its  Excellency, 
and  NecerTity,  by  Prayer,  reading  and    hearing  the  Word  of 
God,  and  converting    with   pious  People.     And  3dly.  Let 
us  exercife  thole  Principles,  in  all  Holinels   of  Converfatioru 
Now  we  mould  be  excited  to  Holinels,  by  the  following 
Motives.  1  ft.   God  is  Holy,  yea  Holinefs  itfelf,  and  Wills  our 
Sanctification.     2dly.    Holinefs  is  his  principal  and  univer- 
fal  Perfection,  and  therefore  by  the  Study  of  Holinefs  we 
refemble  God  in  his  chief  Excellency.     3dly.  He   who  is 
Holy,  is  the  Lord,  or  Jehovah,  and   fo  able  to    compenfate 
the  Labours  we  ufe  to  be  like  him.     4thly.   He  is  our  God, 
and  fo  has  given  himfelf  to  us,    and  we  ourfelves  to   him 
in  Covenant,  and  therefore  we  are  bound  to  be  Holy,  both 
by  Gratitude  for  his  undeferved  Love,  &by  our  own  Promife. 
rthly.    Holinefs  is  exceeding  excellent,   it  exalts  and  eno- 
bles  our  reafonable  Nature,  by  conforming  it  to  the  Divine, 
6thly.    It  is  as  neceffary  as  excellent,    in  a  twofold  refpect 
"viz.  Both  of  Command,  and  Mean.     As  God  enjoyns  it  by 
his  fovereign    Authority  fo  it  appears  to  be  of  abfolute  Ne- 
cetiity,  from  the  very  Nature  of  Things.     For  without  Con- 
formity to  God,  we  can  have  no  complacence  in  him,  and 
fo   no  Communion   with  him,    either  in  this    or  a  future 
World.    And  without  Communion  with  God,  there  can  be 
no  Enjoyment  of  God.  See  Heb.xu.  14.   7thly.  It  hpleafant. 
Solomon  juftly  obferv'd,  IhatWifdoms  Ways  are  Way s  of  Plea- 
fantnefs,  and  all  her  Paths  Peace.     Hereby  Fellowship  with 
God  is  attain M,  which  is  the  moft  fweet  Entertainment ; 

and 


Practical  Inferences.  269 

and  our  Hope  of  Glory  confirm'd,  which  is  the  mod 
fupporting  Proipect.  8thly.  Profitable,  (Jer.  ii.  31)  Sure- 
ly  in  ferving  God  there  is  great  Reward.  Farther  what  is 
the  great  Defign  of  our  eternal  Election,  next  to  the  Glory 
of  God,  but  that  we  mould  be  Holy.  Eph.  i.  And  is  not 
this  the  Scope  of  our  Saviours  Death,  and  of  the  Office  of 
the  Holy  Spirit?  Did  not  our  Lord  die  to  par  chafe  to  him- 
felj  a  peculiar  People  zealous  of  good  Works  t  And  to  what 
Purpofe,  is  our  effectual  Calling,  but  that  we  JJjould  be  holy  in 
all  manner  of  Converfation  ?  As  a  holy  Conversation  is  pleafing 
to  God,  (Prov.  xi.  20.)  fo  it  hath  a  noble  Tendency,  to 
promote  his  Kingdom  among  Men  :  Whereas  the  contrary 
dimonours  God's  Name,  grieves  the  Hearts  ofthe  Godly,  and 
hardens  the  Hearts  of  the  Wicked.  Is  not  the  Defign  of  all  the 
Parts  of  God's  Word,  whteher  Doctrinal,  Hiftorkal,  Percep- 
tive, Promifory,  Minatory,  as  well  of  the  various  Difpenfations 
of  Providence  we  meet  with  to  promote  Holinefs?  And 
are  not  all  thefe  loft  to  us,  if  this  be  not  obtain'd,  Afflicti- 
ons and  Comforts  are  loft  ?  Yea  and  the  Ordinances,  are 
alfo  loft  to  us.  Our  Profefiion  and  Prayers,  yea  and  the 
Eyes  of  God,  Men  and  Angels  that  are  upon  us,  oblige  us  to 
be  Holy.  In  this  Way  we  may  expect  that  God  will 
be  our  Sun  and  Shield,  and  will  give  us  Grace  and 
Glory.     jimeth 


j a  The  Text  explain' dy 


SERMON    XIV. 


DEUTERONOMY,  xxxii.  4. 
He  is  the  Rock,  his   Work  is   Per- feci; :  For  all  his  Ways  are 
Judgment:    A  God  of  Truth,  and 'without  Iniquity >,  Jujl 
and  Right  is  he. 

~M  jfOSES  introduces  his  Song  in  this  Chapter  with 
]%//  the  moft  fblemn  and  commanding  Magnificence, 
JL  fUL  and  yet  with  the  foftefl  Charms  of  Language  ! 
He  fummones  the  Attention  of  the  inanimate 
Creation  partly  to  reprove  the  Stupidity  of  Ifrael,  and  part- 
ly to  bear  Witnefs  to  the  Truth  of  what  he  was  about  to 
deliver  to  them  in  the  following  Song,  either  for  their  In- 
fraction or  Warning,  as  well  as  to  witneis  to  the  Juftice 
and  Equity  of  the  divine  Proceedings  againft  that  unhappy 
Nation  !  Give  Ear  O  Heavens  and  I  will  /peak,  arid  hear 
0  Earth  the  Words   of  my  Mouth  ! 

In  the  2d  Verfe  the  devout  Penman  of  this  Song,  wimes 
that  the  Inftruc'tions  contain'd  in  it,  may  be  refreshing  to  and 
effectual  upon  his  beloved  Nation,  as  the  Rain  and  Dew 
upon  the  Earth,  my  DocJrine  fiall  drop   as   the  Rain,    my 

Speech  Jhall  di/lil  as    the  Dew. Thefe    Words  may  be 

confidcrcd  as  a  Prayer  of  Mofes,  as  if  he  had  faid,  O  /  That 
it  might  do  Jo  j  thus  Bifhop  Patrick  underftands  the  Words. 
In  the  next  Verfe  he  fignifies  his  Intention  to  make  known 
the  Glory  of  God,  and  therefore  excites  them  to  afcribe 
Greatnefs  to  him  y  which  Intention  he  performs  in  the  Words 

of 


The    Text  explain' d.  271 

of  our  Text,  wherein  we  have  a  Reprefentation  of  the  di- 
vine Glory  and  Greatnefs  apparent  in  the  Perfection  of  his 
Works,  and  equity  of  his  Government,  in  a  Variety  of 
Particulars,  viz.  ill.  He  is  call'd  a  Rock,  to  fignify  the  Sta- 
bility of  his  Nature,  the  Firmnejs  of  his  Councils,  the  im- 
mutability of  his  Promifes,  and  Almightinejs  of  his  Power  ! 
In  all  which  Refpects  he  is  a  fecure  Shelter  and  unfhaken 
Foundation  for  our    Refort    and  Confidence. 

2dly.  His  Work  is  Perfect,  "  His  Work  of  Creation  was 
<c  Jo,  all  that  he  made  in  its  original  Conjlitution  was  very 
"  Good;  his  Works  oj  Redemption  and  Providence  Jhall  be 
tc  be  Jo  when  the  Myjlery  of  God  is  finijlied."  God's  Works 
"  are  true,  and  cannot  be  blam'd,  faith  Ainfworth  upon  the 
"  Place,  God  never  recalls  his  Councils,  but  perfects  the?n. 
"  God's  Work  is  call'd  Perfect,  becauje  he  has  fulfill' d  what 
il  he  promised  to  the  Fathers'" 

3<ily.  All  his  Ways  are  Judgment,  i.  c.  fayeth  Henery, 
<c  the  Ends  of  'his  Ways  are  all Righteous,  and  he  is  Wife  in 
"  the  Choice  of  the  Means  in  order  to  thofe  Ends,"  By  God's 
Ways,  we  are  to  underftand  all  Gods  Providential  Admi- 
niftrations  towards  intelligent  Creatures,  and  by  Judgment, 
Prudence,  and  Juftice,  (Hof.  xiv.  9.) 

4thly.  He  is  a  God  of  Truth,  i.  e.  as  Mr.  Pool  obferves  in 
his  Synopfis,  "  Faithful  in  his  Promifes  ;  whofe  Word  we 
Ci  may    depend  upon,  j or   he  cannot  Lie.* 

5thly.  Without  Iniquity,  he  is  perfectly  Free  from  all 
moral  Blemifh  and  Defect.  "  He  deceives  none  that  con- 
"  fides  in  him,  and  wrongs  none  that  apply  for  Juftice,  and 
"  is  hard  upon  none  that  cajl  than] elves  upon  his   Mercy'* 

6thly.  Jufi  and  Right  is  he  :  God  is  Holy  and  Equal  in 
his  Diftributions  ;  as  he  is  juif  in  himfelf,  fo  he  is  juft  in 
all  his  Dealings  with  Mankind,  none  can  with  Reafon 
accufe  him  of  Infmcerity,  Unrighteoufnefs,  or  Levity. 

Now 


2  7  2  ''The  fufiice  of  God  conjidercd. 

Now  that  Attribute  or  Perfection  of  God  which  is  prirr~ 
cipally  represented  in  our  Text,  by  a  beautiful  variety  of 
Expreffions,  is  his  fufiice ;  this  therefore  is  the  Subject  of 
our  prefent  Meditations.  That  God  is  juff,  the  Scripture 
proves  many  Ways,  particularly  iff.  Metaphorically  and  Fi- 
guratively^ when  he  is  therein  call'd  a  conjumtng,  Fire,  an 
angry  Lyon,  a  Man    of  War.  (Dent.  iv.  24.     I/a.  xxxviii. 

^    '  ; 

zdly.  Affe&ively,  by  attributing  to  him  Zeal,  Anger, 
fealoufyy  Fury.  (Num.  xi.  10.  Exo.  xx.  5.  xxxii.  10 J 
The  aforefaid  Affections  fuppole  fuftice  in  Creatures,  and 
tho'  they  be  Paffions  in  them,  they  are  in  God  but  an  Act 
of  i?ntnutable  fufiice. 

3dly.  Effectively ,  by  fhewing  that  he  renders  to  every- 
one according  to  his   Works.  (1  Sam.  xxvi.  £3.) 

4thly.  Negatively,  by  removing  from  him  all  Injuftice> 
and  Iniquity,  all  refpect  of  Perfons  ;  and  in  a  Word  all 
the  Caufes  and  Effects  of  Injujlice.  (Job.  viii.  3.^  Doth 
God  pervert  fudgment,  or  doth  the  Almighty  pervert  Juflice? 
(Dan.    ix.   14.  Rom.  iii.  4.^. 

5thly.  Positively,  by  affirming  and  extolling  his  fufiice 
by  calling  him  a  Revenger,  Holy,  Right,  (fer,  xii.  1 .)  Pfi 
xi.  7.  For  the  Righteous  Lord  loveth  Right eoufnefs,  his  Coun- 
tenance doth  behold  the  Upright.  To  thefe  we  may  add  the 
Words  of  our  Text,  then  which  nothing  can  be  more  Full 
and  Exprefs,  He  is  a  Rock,  his  Work  is  Perfect,  for  all 
his  Ways  are  fudgmcnt  :  A  God  of  Truth,  and  without 
Iniquity,  Jujl  and  Right  is  he :  And  alio  that  of  the  Pf  a /- 
mifi,  Pfal.  cxix.  137.  Righteous  art  thou  O  Lord,  and  up- 
right are  thy  Judgments. 

And  does  not  Reafon  comfirm  the  fame  Truth  ?  For 
iff.  If  God  be  not  Juff,  whence  is  there  any  fufiice? 
Either  there   would  be  no  Jujlice  at  all,  or  if  there  was 

any 


The  Juftice  of  God  conjidcred.  273: 

any  it  would  not  proceed  from  God!  Or  if  it  did,  it  mud; 
proceed  from  one  who  had  none;  each  of  which  Parti- 
culars is    abfurd.  Befides 

2dly.  Inafmuch  as  the  Lord  is  Governor  of  the  whole 
Univerfe,  he  would  degenerate  into  a  Tyrant,  if  he  was 
not    Juft.  And 

3dly.  Seeing  Jehovah  is  judge  of  all  the  Earth,  how 
could  he  judge  a  right  without  being  juft  himielf?  Nei- 
ther can  it  be  otherwife  but  that  God  mould  be  juft,  fee- 
ing he  is  abiblutely  Perfect :  All  confefs  Juftice  to  be  an 
Excellency,  involving  no  imperfection  in  it,  and  therefore 
it  cannot  be  wanting  to  that  Being,  who  is  abfolutely 
and  infinitely  Perfect  ! 

In  difcouding  upon  this  divine  Attribute  of  God's 
Juftice,  I  purpoie  to  confider  its  Nature,  Kinds,  Properties, 
Dijplays,  and  in  the  5th  Place  to  Aniwer  fome  Objections, 
and    then   proceed  to  the    Improvement.         And 

ift.  Juftice  in  its  general  Nature  may  be  faid  to  be 
an  Agreement  with  Right  and  Rule:  It  is  oppos'd  to  Crooked- 
nefs  and  Obliquity,  by  which  any  Thing  declines  from 
its  proper  Rule.  Crookednefs  in  Morals  is  the  fame  with 
Sin;  which  the  Apoftle  John  calls  a  Tranfgrejjion  of  the 
Law.  1  John  iii.  4.  Or  as  the  original  Word,  Anomia, 
may  be  rendered  a  Being  without  the  Law,  or  a  wandering 
from  the  Law.  Juftice  does  therefore  coincide  with 
Rectitude  or  Uprightnefs,  Ecle.  vii.  29.  Lo  this  only  I  have 
found  that  God  hath  made  Man  Upright:— — So  that  Juftice 
includes  two  Things  in  it  efpecially,  viz.  Right,  and  an 
Agreement  with  that  Right,  r  ft.  I  lay  it  includes  Right  or  that 
which  belongs  to  every  one,Luk.  xx.  2  5.  Render  therefore  unto 
Ca^far  the  Things  that  are  Cxfdv's,  and  unto  God  the  Things  that 
are  God's.     Rom.  i.    32.  Knowing    the  Judgment  of   God 

that  they  that  dofuch  Things  are  worthy  of  Death. It 

Mm  is 


574  y^e   Jujlice  of  God  ccnjidered. 

is  from  this  Right  that  the  very  Name  of  "Jujlice  is  deriv'd. 
And 

2dly.  It  includes  an  Agreement  with  this  Right  ;  and 
in  this  the  Form  of  Jujlice  coniifts  :  And  the  Contrary 
to  this  viz.  A  Difagreement  from  Right,  conftitutes  the 
Form  of  Injuftice.  From  this  general  Defcription  it  is  evi- 
dent that  Juflice  admits  of  no  Degrees,  for  a  Thing  either 
agrees  with  the  Rule  of  Right  or  not,  if  the  Former,  it  is 
Jufl,  if  the  Latter,  it  is    Unjufl. 

Undoubtedly  the  Jujlice  of  God,  as  well  as  of  Crea- 
tures confifts  in  an  Agreement  with  Right,  but  with  this 
difference,  that  the  Creatures  have  their  Rule  of  Right 
prefcrib'd  by  another  j  whereas  the  divine  Nature  is  a  Rule 
of  Right  to  the  Almighty,       But  let  me  pais  to  the 

2d.  Propos'd,  which  was  to  fpeak  of  the  Kinds  cj 'Jujlice  : 

And  here  it  may  be  obferv'dthat  Juftice  may  be  confi- 
dered  under  a  threefold  View,  viz.  As  relating  to  God's  Will^ 
Word,  and  Deeds.  And  1  ft.  Jujlice,  as  it  relates  to  the  Will 
of  God,  is  thus  defcrib'd  by  Wendell  ne,  viz.  "  That  it  is 
"  that  whereby  Godisjujl  in  himfelj  and  without  him j elf 'gives 
"  to  every  one  their  own  by  a  conjl ant  Will."  *c  Jujlice 
"  in  Man,  fayeth  Mr.  Leigh,  is  a  Jet  tied  Will,  to  do  Right 
"  in  every  Tiring  to  every  Person."  Thus  God  hath  a  let- 
tied  Will  to  do  Right,  mail  not  the  Judge  of  all  the  Earth 
do  Right  ?  This  eonflant  Will  of  God,  to  render  to  every 
one  his  own,  Coincides  with  the  divine  Efience,  and  may 
be  calPd  his  ejjhitial  Jujlice,  and  is  no  other  but  the  eilen- 
tial  Rectitude  of  his  Nature.  And  that  Jujlice  of  God,  which 
refpects  his  Words  and  Deeds,  maybe  call'd  his  declarative 
or  relative'  Jujlice ;  becaufe  it  is  a  Manifeftation  of  the  For- 
mer, and  refpects  the  Tranfactions  of  God  with  Creatures. 

But  2dly.  The  Juflice  of  God,  as  it  relates  to  his  Words, 
is  call'd,  Truth,  Faithfulnefs  and    Conjlancy  ;  becaufe  it    a- 

agrees 


The  Jo/lice  of  God  confider'd.  275 

grees  with  the  Rectitude  of  his  Nature  to  fpeak  fo  and  no 
otherwife.  Faithfulnefs  may  be  well  call'd  Jujiice  -}  be- 
caufe   it  is  a  doing  Juftice  to  his   Word. 

3dly.  The  Jujiice  of  God,  as  it  refpects  his  Deeds y  is  two- 
fold, viz.  Of  Dominion  and  Jurifdiclion.  And.  1  ft.  God's 
Jujiice  of  Dominion,  or,  as  ibme  Divines  term  it,  his  dijpo- 
Jing  Jujiice,  is  that  whereby  Jehovah,  as  the  fole  Monarch 
and  fupream  Lord  of  all,  difpoies  and  governs  every  Thing 
in  a  juft  Order  ;.  and  in  Particular  he  difpofes  his  own  Acti- 
ons, according  to  the  Rule  of  Equity,  requiring  and  prohi- 
biting nothing  but  what  is  fit  for  intelligent  Creatures,  in 
right  Reafon  to  do  and  forbear.  In  a  Word  this  Juftice  of 
Dominion  confifts  in  governing  reafonable  Creatures,  agrea- 
ble  to  the  original  Rectitude  of  their    Natures. 

2dly.  God's  Jujiice  of  Jurifdiclion,  confifts  in  prefcribing 
to  reafonable  Creatures  their  proper  due,  and  in  governing 
them  accordingly  :  And  this  the  Almighty  doth  by  three 
Things,  1  ft.  By  prefcribing  Laws,  which  are  Rules  tending 
to  direct  Mankind  in  their  Duty  to  God  and  Man,  agreea- 
ble to  his  own  Sanctity,  attended  with  Rewards  and 
Punifhments.  Jam.  iv.  12.  There  is  one  Law-giver  who  is 
able    tojave  and  to    deftroy. 

2dly.  By  eftablifhing  his  Laws  by  proper  Sanations  of 
Rewards  and  Punifhments  promis'd  and  threatn'd.  (Deut. 
xxx.  15.)  Now  the  Sanction  confifts  in  Promifes  and  Threat- 
nings..  And 

3<dly.  By  Julfiiling  the  Sanclion,.  and  that  both  as  to  the 
Reward  and  Puniihment,  the  former  is  call'd  Remunerative? 
and  the  latter  Vindictive.  And  ift.  "  The  Remunerative 
"  Juftice  of  God,  is  a  7710ft  ready  Will  to  perform  Gods  Pro- 
"  7mjes."  as  Wendline  obferves.  When  God  rewards  the 
Obedience  of  his  Creatures  with  a  free  Reward,  proceed- 
ing from  his  own  pure  and  abounding  Goodnefs,  not  for  any 

M    m  2-  Worth, 


276  The  Juflice  of  God  confidered. 

Worth  or  Condign ity  in  his  Peoples  Works,  as  the  Papi/ls 
vainly  Dream  ;  but  for  the  Sake  of  his  gracious  Promife, 
by  which  he  makes  himfelfa  Debtor  to  them,  Rom.  ii.  6. 
7,  8 .  Who  will  render  to  every  Man  according  to  his  Deeds  j 
to  them  who  by  patient  Continuance  in  Well-doing,  Jeek  for 
Glory ,  and  Honour  and  Immortality ',  eternal  Life :  But  to 
them  that  are  Contentious  and  do  not  obey  the  Truth,  Indig- 
nation and  Wrath.  Luke  xvii.  10.  When  we  have  done  all 
that  is  commanded^  we  mujl  fay,  that  we  are  unprofitable  Ser- 
vants, we  have  done  that  which  was  (but)  our  Duty  to  do. 
Rom.  xi.  35,  36.  Or  who  hath  firji }  given  to  him ',  and  it  fall 
be  recompenfed  to  him  again  ?  For  of  him,  a?id  thro'  him,  and 
to  him  are  all  Things.  Altho  there  be  no  intrinfick  Worth 
in  Man's  Obedience,  to  merit  the  Glory  or  Reward  promifed, 
yet  God  having  promifed  it  to  the  Creature,  and  having  a 
Right  and  Power  to  confer  it,  it  is  jufl  and  right  in  him  to 
perform  his  own  Word.  And  certainly  he  would  wrong  his 
Truth  if  he  did  not.  When  Happinefs  in  Scripture  is  re- 
prefented  as  a  reward,  it  is  only  to  encourage  or  excite  to 
Obedience,  by  mewing  the  infeparable  Connection  between 
Grace  wrought  in  us,  and  Glory  conferr'd  upon  us  :  It 
cannot  intend  any  merit  in  our  Works ;  for  if  we  ourielves 
be  lefs  then  the  leaft  of  God's  Mercies,  then  the  beft  Acti- 
ons put  forth  by  us  muft  be  fo  :  For  as  Doctor  Ridgly 
obierves,  "  The  A5l ion  cannot  have  more  Honour  afcrib\l  to 
"  it  then  the  A?ent."  Beinsr  God's  Creatures  wc  have  dcriv'd 
all  from  him,  and  confequently  can  offer  him  no  more  than 
his  own.  And  Being  corrupt  Criminals,  our  Services  are 
Defective,  and  fo  cannot  merit  Good  at  the  Hand  of  God  ; 
nay  on  the  Contrary,  for  our  Tranfgreiiions  we  merit  his 
Wrath.  And  therefore  in  relpect  of  us,  the  Reward  of  Hap- 
pinefs is  wholly  Gracious  ;  but  indeed  in  Relpect  of  Chrift, 
who  has  fully  anfwered  the  Demands  of  Law  for  his  Peo- 
ple 


The  yufiice  of  God  confidered.  277 

pie,  by  his  Obedience  and  Suffering,  and  thereby  according 
to  the  Covenant  Tranf  action  between  his  Father  and  him, 
compleatly  purchas'd  for  them  everlafting  Life,  it  may  be 
call'd  an  Atl  oj  divine  Jnflice.  Hence  it  is  laid  Rom.  ii. 
26.  That  he  might  bejnft,  and  the  juftifer  of  him  that  be~ 
li eves  in  fefus.  But 

2dly,  The  Vindictive  fuftice  of  God,  is  the  Almighty's 
Will,  to  execute  the  Threatnings  of  his  Law  upon  Tranf- 
greffors,  by  punifhing  or  inflicting  on  them  Evils  of  fuffer- 
ing  equal  to  their  Crimes :  This  is  call'd  Wrath,  Hatred, 
Revenge  and  fudgment.  It  is  likewife  term'd  God's  vifiting 
Iniquity,  (Jer.  5.  9.)  His  fetting  his  Face  againft  a  Perfon, 
(Lev.  xvii.  10.)  Its  call'd  the  Fire  of  God's  Jealoufte,  and 
thofe  that  are  expos'd  to  it,  are  faid  to  fall  into  the  Hands 
of  the  living  God.  Some  Divines  ufe  the  Terms  of  reward- 
ing and  Revenging  Juftice,  inftead  of  Remunerative  and 
Vindictive. 

But  here  I  would  have  it  obferv'd,  that  there  is  a  lefs 
proper  Senfe  in  which  the  Word  Punifimcnt  is  ufed  in  Scrip- 
ture. Thus  when  God  corrects  his  People  with  his  Rod, 
this  is  often  call'd  Puni foment.  (PJal.  lxxxix.  30,  33).  And 
hence  they  are  faid  to  bear  the  Indignation  of  the  Lord,  be- 
cauje  they  have  finned  againft  him.  Mic.  vii.  9.  Thcfe  Af- 
flictions are  call'd  PwiiJJ.vnents,  becaufe  occafion'd  by  Sin, 
and  afflictive  to  Senfe  :  But  they  are  not  inflicted  by  God  as 
a  Judge,  with  any  Demand  of  Satisfaction,  for  that  was 
made  by  Christ,  for  thofe  that  believe  in  him  ;  and  fure- 
ly  it  is  contrary  to  the  Nature  of  divine  Juilice,  to  require  a 
double  Satisfaction  for  the  fame  Crimes !  No  !  the  Afflicti- 
ons of  God's  People  fpring  from  his  Fatherly  Love  to  them, 
and  are  fent  either  to  prevent  or  correct  finful  Diforders. 
By  thefe  the  Almighty  humbles  his  People,  by  fhewing 
them  the  Defert  of  their  Impieties  j   and  by  thefe  he  brings 

them 


2-78  "The  Juftice  of  God  considered. 

them  nearer  to  himfelf,  and  deadens  them  more  to  a, 
vain  World,  and  all  it's  varnifh'd  but  empty  Entertainments  I 
Afflictions  are  the  Medicines  which,  the  great  Phyiician 
Ufes    to  cure  his  People's  manifold  Diforders. 

But  that  what  has  been  fa  id,  concerning  the  Nature  of 
divine  Juftice,  may  be  farther  explain'd  and  illuftrated,  let 
thefe  Things  following  be  confidered.  1  ft.  That  Juftice 
among  Men  is  Two-fold,  viz.  Either  Commutative  or  Dijiri- 
butive.  Commutative,  refpects  Trade  and  Bargains  among 
equals,  and  confifts  in  obferving  the  Rules  of  Equity  and 
Right  therein,.  Dijiributive,  is  that  which  is  exercis'd  by  a 
Superior  towards  his  Inferiors,  and  confifts  in  the  Confor- 
mity of  their  Adminiftrations  to  rule  and  law,  and  therefore 
comprizes  thefe  four  Things  in  it,  viz.  iff.  A  Law  to 
which  the  Acts  of  Government  mould  be  conform'd.  A 
Law,  fays  Mar -efius,  "  EJl  facie?idorum&  fugiendorum  nor- 
"  ma,  fub  Ratione  pramii  et  Pcetite.  i.  e.  It  is  the  Rule  of 
"  Things  to  be  done  and  avoided,  on  Conlideration  of  a 
t{  Reward  or  Pun ifhment."  All  Juftice  and  efpecially  Diftri- 
butive,  has  refpect  to  a  Law  ;  this  is  the  Foundation  on. 
which  it  is  Built,  and_  Rule  according  to  which  it  muftbe 
fquar'd  and   accommodated. 

Now  the  Law  that  is  the  Ground  and  Foundation  of 
Juftice  among  Men,  mull:  have  the  following  Characters, 
viz.  1  ft.  It  muft  be  bottom'd  upon  natural  Equity,  upon, 
the  Nature,  Relation  and  Reafon  of  Things:  Otherwife 
it  will  be  a  crooked  Rule,  and  fo  unworthy  of  Obfervati- 
on.  No  human  Authority  can  alter  the  intrinfick  Goodnefs 
and  Badnefsof  Things ;  and  therefore  bad  Laws  (in  a  moral 
Senfe)  are  but  a  recommending  and  enforcing  Iniquity  by 
human  Authority.  And  2dly.  The  Law  muft  be  enaefed 
by  competent  Power  and  Authority  j  becaufe  Legiflation,  as 
well  as  the    Execution  thereof,  are    Acts    of   Government, 

which 


\ 


The  Jujiice   of  God  confidered.  279 

-which  thofe  that  exercife  mould  have  a  Right  fo  to  do, 
either  originally  or  by  Delegation  ;  The  Contrary  to  which 
tends  to  open  a  Scene  of  Confulion  and  Blood.  And  hence 
it  is  well  obferv'd  by  fome,  that  however  juft  any  Act  of 
Government  be  in  itfelf,  yet  it  is  unjuft  for  thofe  to  meddle  with 
it  that  have  no  Right  thereto,  e.  g.  For  a  Judge  to  condemn 
one  Guilty  of  a  Capital  Crime  to  Death  is  Juft ;  but  for 
a  private  Perfon    diverted  of  Authority  to  do  it,  is  Murder  ! 

And  3dly.  The  Law  muft  be  promulgated  that  it  may 
be  known  ;  for  where  there  is  no  Law  there  is  no  Tranf- 
grejfion^   Rom.  iv.    15.       But  the 

2d.  Particular  that  Civil  Juftice,  or  Juftice  among  Men 
includes,  is  Conformity  to  the  Law  in  all  Adminiftrationa. 
When  a  Judge  doth  this,  in  all  his  Enquiries  and  Exami- 
nations reipecting  Cafes  brought  before  him,  he  does  his 
Duty,  and  otherways  he  perverts  the  Ways  of  Judgment. 
It  is  this  Kind  of  Juftice  among  Men,  that  is  an  Emblem 
or  Shadow  of  the  Juftice  of  God,  and  therefore  I  have  fo 
long  dilcours'd  upon  it  !  But  to  fhew  the  Similitude,  let  me 
add  a  few  Words  more,  and  enquire  what  is  God's  Declarative 
or  Relative  Juftice,  but  his  Conformity  to  the  Law,  he  has 
given  his  Creatures  in  his  Tranfactions  with  them.  Here  ob- 
serve. 1  ft.  That  the  Law  which  God  gave  to  Man  to  direct 
him  in  his  Service  is  grounded  on  natural  Equity,  or  the  nature 
and  reafon  of  Things  ;  which  appears  by  the  Harmony  of  its 
Precepts  among  themfelves,  and  their  direct  Tendency  to 
promote  the  Glory  of  God,  and  make  the  Creature  happy 
in  his  Service.  The  Contraries  to  which  tend  to  difhonour 
God,  debafe  our  intelligent  Nature,  and  deftroy  our  Hap- 
pinefs.  The  moral  Law  is  but  a  Tranfcript  of  the  divine 
Nature  as  far  as  it  is  imitable.  And  hence  is  the  Apoftles 
juft  commendatory  Encomium  concerning  it.  Rom.  vii.  12. 
Wherefore  the  Law  is  Holy,  and  the  Commandment  Holy,  and 


2  8  o  The  Juftice  of  God  conjidered. 

jufi  and  Good.  And  2dly.  That  God  had  Authority  to 
enact  Laws,  appears  evidently  from  his  creating  all.  As  his 
infinite  and  eternal  Excellency  makes  him  worthy  of  ab- 
folute  Sovereignty  and  Dominion,  fo  his  producing  all  by  his 
Almightinefs,  gives  him  an  irrefragable  Right  thereto.  Hu- 
man Power  is  deriv'd,  delegated  and  limitted,  but  his  is  Ori- 
ginal and  Abfolute.  And  3<dly.  Almighty  God  having  a- 
nex'd  the  Sanction  of  Rewards  and  Punifhments  to  the 
Law  he  has  given  his  Creatures  :  His  Truth  ftands  engag'd 
to  execute  the  fame  upon  fuitable  Objects ;  which  is  like- 
wife  necefTary  to  anfwer  the  Defign  of  Government.  This 
Execution  therefore  of  the  Sanction  of  the  Law,  or  con- 
formity thereto,  in  the  Dealings  of  God  with  his  Creatures,, 
is  his  declarative  Juftice,.  and  with  this  even  all  his  Acts  of 
Sovereignty  do  really  harmonize  ;  which  appears  by  con- 
iidering, 

3dly.    The  Properties  of  divine   Juftice,  which  are  thefe 
following,  viz. 

1  ft.  Divine  Juftice  is  impartial,  with  him  is  no  Rcfpecl  ofPcr- 
fom  in  Judgment.  2  Cor.  v.  i  o.  For  we  mufi  all  appear  before  the 
fudgme?it  Seat  of  CHRIST,  that  every  one  may  receive  theThings 
done  in  his  Body,  according  to  that  he  hath  done  whether  it  be  Good 
or  Bad.  Juftice  will  nor  fpare  for  the  lake  of  the  Multitude, 
Greatnefs,  or  Nearnefs  of  the  Guilty.  Did  not  Sodom  and  Go- 
morha  perifh  by  Fire,  &  was  not  the  whole  Antidiluvian  World 
drowned  with  Water  ?  And  what  vaft  Multitudes  of  Peo- 
ple may  we  fuppofe  did  the  aforefaid  Cities,  together  with 
Zeboim  and  Adma  contain  ?  And  how  much  more  the 
whole  World  before  the  Flood ;  and  yet  all  were  deftroy'd 
by  a  fuddain  and  terrible  Stroak  of  divine  Juftice.  And 
when  the  Angels,  thofe  Spirits  of  excelling  Dignity,  finned, 
did  not  divine  Juftice  caft  them  into  an  Abyfs  of  Woe  ? 
And  does   it  not  ftill  confine  them  in  Chains  of  Darkncfs, 

to 


Tlje  Jufiice  of  God  conjidered.  2  8 


2»r 


to  the  Judgment  of  die  great  Day  ?  When  Addm  our  feder- 
al Head,  had  tranfgrened  the  Covenant,  was  he  not  banifh- 
ed  from  that  Paradife  of  Pleafure  he  before  poffefs'd,  and 
kept  out  of  it  by  a  flaming  Sword.  Divine  Juftice  fcatter^ 
Kings  as  Snow  in  Salmon ;  and  before  its  adverfe  Edge  their 
pompous  Armies  flee  apace  \  (Pf.  lxviii.  12,  14.)  And  were 
not  Mofes  and  David  tho'  fo  near  and  dear  to  God  punifhed 
with  awful  Severity  ?  Hence  is  that  lolemn  and  Soul  arTecl- 
Ing   Saying   of  the  Prophet,  Amos  iiu  1,  2.  Hear  this  Word 

that  the  Lord  hathfpoken  again/1  you,  0  Children  0/Tfrael ! 

You  only  have  I  blown  of  all  the  Families  of  the  Earth,  there- 
fore I  will  punijlo  you,  for  all  your  Iniquities^  But  di- 
vine Juftice  is 

2dly.  Univerfal,  fo  that  not  one  Sin  can  efcape  fevere 
Punifhment,  either  in  the  Sinner  or  Surety.  Gal.  iii.  IO, 
Curfed  is  every  one  that  continueth  not  in  all  Things,  that  are- 
written  in  the  Rook  of  the  Law  to  do  them. 

3dly.  Divine  Juftice  is  inexorable,  no  Importunities  can 
alter  its  Courfe.  When  once  a  Sinners  Seafon  of  Mercy  ex- 
pires, Jehovah  refufes  to  be  intreated.  Ezek.  xiv.  18,  20. 
Tho'  Noahy  Daniel,  and  Job  were  in  it,  As  I  live  faith  the 
Lord  God,  they  Jhall  deliver  neither  Son  or  Daughter,  they 
(Jmllbut  deliver  their  own  Souls  by  their  Right eoufnefs.  This  is 
twice  repeated  In  that  Chapter  to  mew  the  Infallible  Cer- 
tainty, and.  unfpeakable  Importance  of  the  Truth  delivered. 
The  Almighty  cannot  be  corrupted  or  brib'd.  But  that 
which  farther  confirms  this  awful  Truth,  is  the 

4th..  Propos'd.  vm.  The  Difplays  of  divine  Juftice;  and 
here  to  be  as  brief  as  I  can,  I  (hall  only  mention  two  In- 
fiances  thereof.  The  Firft  of  which,  was  the  Sufferings  our 
Lord  endur'd,  when  he  flood  in  a  Sinners  Room  and  Place  : 
How  unfpeakable  were  the  Tortures  he  endur'd  in  his  Ja- 
cred  Body,  every  Part  of  which  was  put  to  exquifite  Pain! 

N**  Deep 


2  8  2  tfbe  Juftice  of  God  confidered. 

Deep  Furrows  were  made  in  his  facred  Back  by  cruel  Scour- 
ges, and  his  beauteous  Face  expos'd  to  contemptuous  Blows, 
yea  to  Shame  and  Spitting,  by  the  infulting  Herd,  his  vene- 
rable Temples  were  pierc'd  by  Thorns,  his   Side  and  Heart 
by  a  Spear,  the  whole  Weight  of  his   Body,  hung  upon  a 
few  Sinewy  and  fenfible   Parts  in   his  Crucifixion,   and  his 
Name  was  treated   with  the  greateft   Ignominy  and  Scorn. 
But  as  Mr.   F/avel  juiWy  obferves,   "  The  Soul  of  our  Lord's 
"  Sufferings  was  his  Suffer i figs  in  his  Soul."    When  he  who 
knew  no  Sin,  was  made  Sin  for  us.  His  Soul  was  made  an  Of- 
fering for  Sin,  his  Soul  became  forrowful  even    unto  Death. 
How  unconceiveable  muft  be  the  Anguifh,  which  our  Lord 
■endur'd   in  his   Soul,    when   at   one  Inftant    of  Time,  that 
whole  Weight  of  Diftrefs  and   Pain,  which  was   due  to  di- 
vine  Juftice,    for   all  the  Sins  of  the  elect  World    was   laid 
upon  it  ?    And  in  the  mean  Time  deferted  by  the  Father  in 
refpect  of  his  comfortable   Prefence.    This  prefs'd  a  Bloody 
Shower   from  all  the    Pores  of  our    Lord's  Body   in  the 
Garden    of  Gcthfemane.    This  extorted  that   Heart-rending 
Out-cry  on  the  Crofs,  E/oi,  Eloi,  lama  Sabachthani  ?  My  God, 
My  God,  why  haft  thou  jorjaken  me  ?  No  wonder  the  Earths 
Foundations  trembled,  and  the  Dead  awoke  out  of  their  long 
and  filent  Slumbers,  and  the  Sun  himielf,  that  glorious  Orb  of 
Light  and    Beauty,    put   on    a    funeral  Robe    of  Darknefs 
and    Obfcurity,  to  teftify    their   Surprize   and    Sorrow     on 
io  awful   an  Occafion,  and  to  compleat  the  Train  of  Mourn- 
ers.    But ! 

2dly.  The  vindictive  Juftice  of  God,  has  a  dreadful  Dif- 
play  in  the  Torments  of  the  Damned,  who  are  punifh'd  with 
everlafting  DeitructJon,  from  the  Pretence  of  the  Lord,  and 
from  the  Glory  of  his  Power.  As  the  Damned  arc  depriv'd 
of  all  the  Honours  and  Comforts  of  the  Heavenly  Paradife. 
As  thev  are  burnt  in  a  Lake  of  Fire,  which  is  kindled  by  the 

Breath 


The  Jufiice  of  God  conjidered.  283 

Breath  of  God,  as  by  a  River  of  Brimfcone  !  So  their  into- 
lorable  Tortures  by  God's  inflam'd  Jealouiy,  by  their  own 
guilty  Conferences,  by  wicked  Men  and  Devils,  will  know 
no  Intermiffion  and  no  End.  The  fmoke  of  their  Torments 
afcendeth  up  for  ever  and  ever.      But  I  haflen  to  the 

5th.  Propos'd,  which  was  to  anfwer  fome  Objections 
offered  againfl  the  Jufiice  of  God.     And 

ifl.  It  is  objected  by  the  Socinians^  that  according  to  our 
Doctrine  God,  punifh'd  the  Innocent  in  the  Room  of  the 
Guilty,  namely  our  Saviour  in  the  Place  of  Sinners. 

Anf.  Tho'  our  Saviour  is:- as  per -finally  innocent,  yet  he  was 
with  his  own  Confent,  and  by  his  Fathers  Imputation ,  guilty. 
And  hence  he  is J  aid  to  be  made  Sin  for  us,  he  willingly  became 
the  Sinners  Surety,  andfo  a/fumed  their  Guilt,  in  order  toja- 
tisfyjor  it,  and 'five  them  from  Ruin,  and  to  a  willing  Per  Jon 
who  had  a  Right  to  difpofe  of  his  own  Life,  cfpecially  feeing  Jo 
valuable  an  End  was  anfwer ed  by  it,  as  the  Salvation  of  Sin- 
ners, 7io  Injury  was  done,  by  his  Father  in  pitting  him  ti 
Death. 

2dly.  It  is  Objected  that  God  fometimes  puniflies  the 
Sins  of  the  Parents  in  their  Children.  Ex.  xx.  5, 

Anf.  God  never  punijhes  the  Si?js  of  the  Parents  in  inno- 
cent Children.  As  to  the  Sin  of  Adam  he  being  the  federal 
Head,  or  covenant  Reprefentative  of  his  whole  Offspring,  they 
finned  in  him.  Hof.  vi.  7.  But  they  like  Adam  {as  the  Words 
fljould  be  rendred)  have  tranjgre fed  the  Covenant.  Rom.  v.  12. 
Wherefore  as  by  one  Man  Sin  entred  into  the  World,  and 
Death  by  Sin,  and  fo  Death  pafled  upon  all  Men,  for  that 
all  have  finned  (/.  e.  in  Adam)  And  as  to  the  Sins  of  private 
Parents,  they  are  not  punijti  d  in  Children,  unlejs  they  be  pro- 
penfe  to  them,  or  imitate  them. 

3dly.    It  is  objected  that  God  is  a  Refpecter  of  Perfons  in 
the  Affair  of  Predeflination,  by   diipenfing  unequal  Things 

Nn  z  to 


284  ^he  Juftice  of  God  confidered. 

to  thofe  that  were  in  an  equal  State,  choofing   one,  and  re- 
jecting another,   without  any  Reafon  but  his  own  Pleafure. 

Anf.  To  refpeB  Perfons,  is  when  in  Matters  of  Judgment, 
equal  Things  according  to  Law  and  Right  are  due  to  J  ever al 
Perfons,  and  yet  we  difpenfe  unequal :  But  this  is  not  the  Cafe 
with  the  Almighty.  Who  hath  given  \.o\\\m,  fay  eth  the  Apo{- 
tle,  and  it  fhall  be  repay'd,  for  of  him  are  all  Things.  Rom. 
xi.  36*  As  to  God's  Grace^  he  owes  it  to  no  Creature  as fuch. 
He  is  Lord  of  his  own  Treafures,  and  may  do  with  his  own  what 
he  pleafes.  Rom.  ix.  18,  21.  And  there/ore  fuch  as  Favour 
the  Objection,  do  but  reply  againjl  God,  as  the  Apofile  there 
obferves.  Predejlination  is  but  an  immanent  Acl  of  God, 
which  produces  nothing  without  himfelf  and  confequently  dif- 
jpenfes  neither  Good  nor  Evil,  tho'  it  be  the  Pattern  according 
to  which  his  Providence  difpenjes  all  Things  in  Time.  But  if 
we  confider  God's  Providence,  which  difpenfes  Solvation  and 
Damnation,  that  does  not  co?ifer  unequal  Things  upon  thoje  that 
are  equal.  But  it  confers  unequal  Things  upon  thofe  that 
are  unequal,  viz.  Believers  aiid  Unbelievers.  For  CHRIST'S 
Sake  Salvation  to  the  Former,  and  j or  Sins  Sake,  Damnation 
to  the  Latter.  If  a  Prince  of  a  Number  of  Rebels,  who  all 
according  to  Law  dcferve  Death,  purpofes  and paffes  an  AB  of 
Pardon  upon  fome  to  few  his  Clemency,  and  lets  the  Law  take 
place  upon  others  to  few  his  Juftice,  where  is  the  Wrong  ?  And 
that  is  the  Cafe,  for  God  in  his  Purpofes  look'd  upon  Men  as 
fallen,  and  meriting  his  Difpleafure,  he  might  have  left  the 
whole  Race  to  perifh  for  their  Sins  with  the  Devils,  who  after 
their  Fall  had  never  an  offer  of  Mercy.  And  becaufe  Jehovah 
has  chofen  fome,  when  he  might  have  co?uienmed  all,  mall  our 
Eye  be  Evil  becaufe  God  is  Good  ? 

4thly.    It  is   objected    that  God  fuffers  the   Wicked  to 
profper,  and  the  Pious  to  be  afflicted  and  oppreiled. 

Anf 


The  Jufice  of  God  apply' d.  2  8  5 

Anf.  This  World  is  a  Time  of  Probation,  and  not  of  Re- 
compence.  The  Scales  will  turn  at  the  Conclufion  oj  this  jhort 
Scene,  this  tranfient  Drama  !  Be/ides  the  Mifenes  oj  God's 
People  are  necejjary  Phyf.ck  to  cure  their  Maladies,  to  which 
End  they  are  fanclified  by  the  Spirit  of  God.  Rom.  viii.  29. 
They  are  alfo  at  Times  fweeten'd  with  the  Love  of  CHRIST, 
■and /hall  foon  expire,  and  then  an  ever  lofting  Sabbat  i/m  fall 
commence.  Whereas  on  the  contrary,  the  abns'd  Profperity  of  the 
Wicked,  tends  but  to  fecure  and  encreafe  their  Dejlruclion. 
But  it  is  Time  to  proceed  to  the  Improvement.  And 

ill:.  This  Subject  fpeaks  Terror,  to  all  Ungodly  and 
Chriftlefs  Sinners  of  every  Kind.  How  deplorable  is  their 
Cafe,  Who  mufi  drink  of  the  Wine  of  the  Wrath  oj  the  Almigh- 
ty, which  is  pour' d  out  without  mixture  into  the  Cup  of  his 
Indignation  ?  O  !  Let  the  Secure  and  Impenitent  Tranfgref- 
for,  think  on  the  following  Particulars,  ifL  That  God  up- 
on the  Account  of  his  Juftice  and  Judgments,  is  call'd  the 
Great  and  dreadful  God,  Dan.  ix.  4.  likewife  mighty  and 
terrible.  Deut.  vii.  22.  With  God,  fayeth  Job,  is  terrible 
Majefly,  Job  .xxxvii.  22.  2dly.  Th^Cthe  Wages  of  every  Sin  is 
Death,  and  that  you  have  been  guilty  of  a  prodigious  Multi- 
tude, attended  with  awful  Agravations :  Sins  againft  Light  & 
Love,  againft  Law  and  Gofpel,  Mercy,  and  Judgments,  your 
Iniquities  for  Number  rival  the  Stars,  &  for  Agravation  are  red 
as  Crimfon.  And  3dly.  That  the  Juftice  of  God  will  not, 
cannot  pais  by  one  of  them,  except  ye  repent;  but  will  fu  rely 
Proportion  Pains  equal  to  all  their  Number  and  Heinoulhels. 
For  as  has  been  obferv'd,  it  is  impartial,  univerfiil,  inexorable. 
And  now  feeing  every  Imagination  of  the  Thoughts  of  your 
Hearts  have  been  fince  your  Birth  till  now,  only  evil  continu- 
ally,  and  all  your  Words  and  Actions  evil  For  a  corrupt 
Tree  cannot  bring  forth  good  Fruit,  neither  can  he  that  is  in 
the  Flejl:  pleaje  God.  How  dreadful  muft  that  Wrath  be 
which  is  proportion'd  to  them  all  ?  Surely 


286  the  Juflice  of  God  apply' d. 

Surely  it  is  ift.  Incomprehenflble  Wrath  ;  the  moft  fearful 
Imagination  cannot  fully  reprefent  it  by  its  mofl  gloomy  I- 
deas,  Pfa.  xc.  1 1 .  Who  knoweth  the  Power  oj  thine  Anger \ 
even  according  to  thy  Fear,  jo  is  thy  Wrath.  2cily.  It's  un- 
avoidable Wrath.  If  we  take  the  morning  Wings  and  flee  to 
the  utmofl  Ends  of  the  Earth,  lo  there  God's  a  I  feeing  Eye 
will  dijeern  ns,  and  his  righteous  Arm  arrefl  us.  If  we  af- 
fend  the  Top  of  Carmel,  or  defcendinto  the  Deeps  of  the  O- 
cean,  or  feek  to  conceal  our  fives  with  the  Curtains  of  cbfeurity, 
darknefs  and  retirement  !  Even  then  our  Perfons  and  Purpo- 
fes  will  be  open  to  the  all  penetrating  Eye  of  God  !  For  the 
Darknefs  is  as  the  Light  to  him,  and  the  Night  jhines  as  the 
Day  I  Sinners  ye  cannot  efcape  by  Policy,  for  God  is  Infinite 
in  Wifdom  ;  nor  by  Power,  for  he  is  Infinite  in  Strength, 
as  fob  obferves,  ix.  4.  He  is  Wife  in  Heart  and  Mighty  in 
Strength,  who  hath  hardened  himjelf  agaijfl  God  and  prefper- 
ed  ?  Nor  can  ye  efcape  by  Flight,  for  Jehovah  is  Omnipreient. 
^dly.  It  is  eternal  Wrath,  (Mat.  xxv.  ult.)  It  will  con- 
tinue as  long  as  God  endures,  never,  never,  never  mall  it 
know  a  Period  !  O  this  gives  it  a  dreadful  and  heart  rend- 
ing Accent  !  And  4thly.  It  is  intollerahle  Wrath.  If 
the  Redeemer,  who  was  perfonally  Innocent  and  fupported 
by  the  Godhead,  cry'd  fo  doloroufly  under  this  Wrath  : 
How  can  yourHands  be  ilrong  or  your  Hearts  endure,  when 
a  Jealous  God  deals  with  you,  and  pours  out  the  Vials  of 
his  unmix'd  Wrath  upon  you,  who  are  full  of  real  and 
crimfon  Guilt,  and  ihall  have  none  to  fuccour  you  !  And  do 
you  think  that  thatjuft  God,  who  /fared  net  his  own  be- 
loved Son,  when  he  but  flood  in  Sinners  Place,  but  fmote 
him  dead  by  the  Sword  of  his  juitice,  and  made  all  the 
Waves  of  his  Almighty  Vengeance  beat 'upon  him,  and  roll 
over  him,  will  fpare  you  who  are  cover'd  all  over  with  real 
and  Scarlet  Guilt  ?  No  1  Friends,  be  not  deceived,  God  is  not 

moctd 


The  Juftice  of  God  apply' d.  287 

moclid,  .that  which  a  Man  few s  that  flail  he  alfo  reap  ;  he 
that  jbws  to  the  Flefl,  flail  of  the  FlefJj  reap  Corruption  ! 
The  Intollerablenefs  of  the  divine  Wrath,  Anger  and  Hatred, 
as  well  as  its  terriblenefs,  is  reprefented  in  Scripture  by  a 
variety  of  bold  and  dreadful  Images  of  thought !  I  mall  men- 
tion a  few  of  them,  and  in  the  Name  of  the  great  God, 
charge  the  ungodly  to  think  upon  them.  Deut.  xxxii.  22, 
23.  For  a  Fire  is  kindled  in  my  Anger,  and  Jhall  burn  to 
the  lowejl  Hell,  and  flail  confume  the  Earth  with  her  increaje, 
and  Jet  on  Fire  the  Foundations  of  the  Mountains.  I  will 
heap  Mif chiefs  upon  them,  I  will  fptnd  my  Arrows  upon  them. 
job.  ix.  5,  6,  7.  Which  removeth  the  Mount ams  and  they  know 
it  not,  which  overturneth  them  in  his  Anger.  Which  jhaketh 
the  Earth  out  of  her  Place,  and  the  Pillars  thereof  Tremble. 
Which  coimnandeth  the  Sun  and  it  rifeth  ?iot,  and  fealeth  up 
the  Stars.  Pfa.  xi.  6.  Upon  the  Wicked  he  flail  rain  Snares, 
Fire  and  Brimjlcne,  and  a  horrible  Tempejl,  this  Jhall  be  the 
Portion  of  their  Cup.  Elfewhere  Jehovah  threatens  to  wound 
the  hairy  Scalp  of  the  Wicked,  and  to  tear  them  in  Pieces 
when  there  flail  be  none  to  deliver  them.  That  he  will  tear 
and  go  away  (Hoi.  v.  14.)  That  he  will  be  to  them  as  a 
Lyon  and  as  a  Leopard,  and  meet  them  as  a  Bear  bereaved  of 
her  Whelps,  devour  them  like  a  Lyon,  and  rent  the  Caul  of 
their  Heart,  Hof.  xiii  8.  And  with  what  Magnificence  and 
Grandeur  of  Diction,  does  the  Prophet    Nahum  fpeak  upon 

this  folemn  Subject  ?  Nahum    1.  2,- 7.    God  is  Jealous, 

and  the  Lord  Pevengeth  ;  the  Lord  revengeth,  and  is  Furious. 
The  Lord  will  take  Vengeance  on  his  Adverfaries ;  and  he  re- 
Jervcth  Wrath  for  his  Enemies. — And  will  not  at  all  acquit  the 
Wicked,  the  Lord  hath  his  Way  in  the  Whirlwind,  and  in 
the  Storm,  and  the  Clouds  are  the  Dufl  of  his  Feet.  He 
rebuketh  the  Sea  andmaketh  it  Dry,  and  dr  yet  hup  all  the  Ri- 
vers. Balhan  languifleth,  a?id  Carmel  and  the  Flower  of  Le- 
banon 


2  88  I&  >//V<?  0/  God  apply* d. 

banon  langui/heib.  The  Mountains  quake  at  bin/,  and  the 
Hills  melt,  and  the  Earth  is  burnt  at  his  Prefence  -,  yea  the 
World  and  all  that  dwell  therein.  Who  can  Jland  before  his 
Indignation,  and  who  can  abide  in  the  Fiercenefs  of  his  Anger  ? 
His  Fury  is  pour' d  out  like  Fire,,  and  the  Koch  are  thrown 
down  by  him  ! 

Now  as  the  Confideration  ot  God's  Jufrice  and  Wrath,  Mi- 
nifters    Terror  to  all  the  ungodly  in   General,    fo    efpecially 
and  particularly  to  thefe  following,  viz.    iff.   Epicures,    who^ 
indulge  a  fenfual   Security,  and  put  the  Evil  Day    far    from 
them.     Surely  fuch  treaiiire  up  to  themielves  Wrath,  againft 
the  Day    of  Wrath,  and   the  Revelation    of  the    Righteous 
Judgment  of  God  !  Surely  the  Day  of  the  Lord  will    be    to 
them,  as  the  Prophet  exprerTeth  it,  cruel  with    Wrath   and 
fierce  Anger  !  (Ifa.  xiii.  gj  And  2dly.  All   unjujl   Perfons 
who  are  guilty  of  Fraud   in  Contracts    and  Dealings  with 
Men,  or  refpecting  of  Perfons  in  Judgment  (Jer.  xxii.  13). 
Woe  to  him  that  buildeth  his  Houfe  by    Unrightecujhefs,  and  his. 
Chambers  by  Wrongs — -Pfal  lxxxiL  2,  5.     3^1y.  All  Hypo- 
crites, fuch  as  are  unjuft  to  God  and  their  own  Souls,  they 
cover  their  inward  Injustice  with  an  outward  mew  of  Piety,, 
fuch  are  an    Abomination  to  God,    and  may   expect    to  be 
cut  afunder  by  the  Sword  of  divine  Juftice.  (Mat.  24.  ult.) 
4thly.  All  Murmerers,  who  call  in  Queftionthe  Juftice  of 
God  in  his  Judgments,  and  kick  with  the  Heel  againft  the 
moil  Hifh,    under  Frowns  of  Providence.     For  this    the 
whole  Congregation  of  Ifrael  fell   in  the  Wildernels,  and 
never  faw  Cannaan,  two  excepted.     (Num.  xiv.  2 7,-- -30 .) 
Now  the  Ufe  that   I  would  advife    poor  gracelefs  Sinners 
of  every  Age  and  Order,  to  make  of  the  Juftice  of  God,  is 
to  be  excited  by  it  to  fly  to  Chrift  for  Security  and  Defence.. 
He  is  abiding  Place  from  the  Wind,  and  a    Covert  from  the 
Storm,  (JJa,  z^J  He  was  made  Sin  for  us,  that  we  might  be 

made- 


The  Juftice  of  God  applfd.  289 

made  the  Right 'eoufnefs  of  God  in  him.  In  him  God  the  Fa- 
ther has  declared  his  Righteoufnefs,  (Rom%  iii.  25.)  And 
him  he  is  willing  to  make  Righteoufnefs  to  fuch  as  accept 
of  him.  (1.  Cot\  i.  30 J  Well  feeing  divine  Juftice  muft 
be  fatisfy'd  for  the  Wrong  done  by  our  Offences,  either 
by  us  or  a  furety  in  our  Place,  or  eke  we  muft  perifh  eter- 
nally :  Then  feeing  we  ourfelves  cannot  fatisfy,  becaufe 
we  are  poor,  imperfect  and  finite  Creatures,  let  us  haften 
to  Chrift  and  receive  him  by  Faith,  as  the  Gofpel  offers  him, 
that  fo  we  may  be  juftified  by  Faith,  and  fecurely  reft  on 
and  rejoice  in  that  JESUS,  who  has  fuifiled  the  Righteouf- 
nefs of  the  Law  for  his  People,  (Rom.  viii.  3  J       But 

2dly.  This  Subject  fpeaks  Comfort  to  all  Believers  in 
every  of  their  Troubles  :  For  from  this  they  may  fee  that 
they  are  afflicted  lefs  then  their  Iniquities  deferve,  that  a 
Fathers  Love  is  the  Spring  of  them,  who  chaftens  them, 
leaft  they  mould  be  condemned  with  the  World :  And 
particularly  we  may  draw  Comfort  from  this  Subject,  under 
Calumnies  and  Wrongs,  when  we  think  that  we  have  a 
Witnefs  in  Heaven,  a  j Lift  Judge  there,  who  will  uphold 
us  in  a  good  Caufc,  and  reward  us  according  to  our  Righ- 
teoufnefs,. and  make  it  fooner  or  later  to  Jhine  forth  as  the 
Light,  and  our  Judgment  as  the  Noon  Day,  Pfal.  xxxvii.  6. 
yea  in  Troubles  of  Confcience  God's  Juftice  yields  Sup- 
port, when  we  confider  that  it  was  once  fatisfy'd  by  our 
Lord,  and  that  it  is  contrary  to  its  Nature  to  require  a  double 
Satisfaction.  Hence  is  the  Apoftles  Query,  Rom.  viii.  34,. 
Who  is  he  that  conde?nnetl\  it  is  Christ    that  dyed. 

But  there  are  thefe  following  Duties,  which  from  the 
Confideration  of  divine  Juftice,  we  mould  be  exhorted  to 
perform,  viz. 

1  ft.  That  we  beware  of  depending  upon  our  own  Righ- 
teoufnefs, upon  the  one  Hand  with  the  Pharifee,  (Lu&.xviiu- 

Oo  11,) 


290  Vhe  juftice  of  God  apply' d* 

11.)  And  of  the  Neglect  of  Duty  on  the  other  with  the 
Slugard,  whofe  Hands  refiife  to  labour;  for  without Holinefs 
no  Man  frail  fee  the  Lord.  Heb.  xii.  14.  2dly.  Let  us  walk 
with  humble  Reverence  andChild-like  fear  before  the  Righte- 
ous God,  as  with  a  confuming  Fire,  avoiding  every  Ap- 
pearance of  Evil,  and  continually  in  all  our  religious  Ser- 
vice, eyeing  Jesus  the  Mediator  and  IntercefTor,  who  is 
only  able  to  cover  their  Defects,  and  render  them  accep- 
table to  his  Father  by  his  abundant  Righteoufnefs.  In  whom 
alone  we  are  compleat  and  fife  from  every  impending  Storm  : 
For  when  in  him,  the  flaming  Sword  of  divine  Juftice, 
which  before  kept  us  out  of  Paradife,  guards  and  aiiifts  our 
Entrance  into  it!  And 

3dly.  Let  us  glorify  God  on  the  Account  of  his  Juftice 
of  every  Kind,  whether  Efjential  or  Declarative,  Govern- 
ing, judicatory,  Legifative,  Remunerative,  or  Vindiclive ; 
for  tranfcendent  Beauty  mines  therein.  Let  us  fay  with 
the  PJalmift,  Pf.  lxxxix.  24.  juftice  and  judgment  are  the 
Habitation  of  thy  Throne.  And  with  Paul,  Rom.  xi.  33. 
O  the  Depth  of  the  Riches  of  the  JVifdom  and  Knowledge  of 
God,  his  judgments  are  uvfearckable,  and  his  Ways  p  aft  find- 
ing  cut!  Such  is  the  Strictnefs  of  divine  Juftice  in  all  his 
Proceedings,  that  it  is  compar'd  to  Mountains  and  to  the 
Abyfs,  Pf.  xxxvi.  6.  Thy  Righteoufnefs  is  as  the great  Moun- 
tains thy  judgments  are  a  great  Deep.  And  let  us  join 
with  the  Inhabitants  of  Heaven  in  celebrating  the  Juftice 
of  God,  Rev.  xix  1.  2.  And  after  thefe  Things  I  heard 
a  great  Voice  of  much  People,  in  Heaven,  faying  Haleluja, 
Salvation,  and  Glory,  and  Honour,  and  Power  unto  the 
Lord  our   God,  jor  true  and  Righteous  are  his  judgments, 

In  fine,  Let  us  labour  to  imitate  the  Juftice  and  Righte- 
oufnefs of  God,  by  feeking  the  Righteoufnefs  of  Christ  to 
our  Juftifkation,  in  the  manner  before  expreffed.     Alio  by 

feeking 


The   Juflice  of  God  apply* d,  2  a  i 

feeking  the  Inherent  Righteoufnefs  which  it  pleafed  God  at 
iirft  to  implant  in  our  Natures  by  Creation  (Eclef.  vii.  29.) 
which  we  have  loft  by  Sin.  I  lay  let  us  fervently  and  fre- 
quently cry  to  God  by  humble  Supplications,  in  the  Name 
of  Christ,  that  he  would  be  pleafed  to  implant  or  infufe 
into  our  Souls,  by  Regeneration,  the  Habits  or  Principles  of 
that  Righteoufnefs  :  And  having  the  fame  implanted,  let  us 
exercife  them  in  our  whole  Practice,  ill.  Towards  God,  by 
rendering  to  him  his  Due,  viz.  our  felves,  and  all  that 
Honour,  Lovex  Trull  and  Service  which  he  requires  in  his 
Word.  And  adly.  Towards  our  Neighbour  %  In  all  Matters 
of  Government,  Judgment  and  Commerce,  ruling  without 
Oppreflion,  judging  without  refpecl  of  Perlons,  and  dealing 
without  Fraud,  Falihood  or  Impolition.  And  3dly.  To- 
wards ourfefoeSy  in  a  right  Improvement  of  the  Seafons  of 
Mercy,  thereby  fecuring  our  Salvation.  And  alfo  in  not 
lufferring  ourfeives  to  be  wronged  in  our  temporal  Interelt. 
A  great  Part  of  the  Image  of  God  and  Beauty  of  Religion, 
confiUs  in  Jultice  3  and  as  the  Blefhng  of  God  rells  upon 
fuch  here,  fo  they  lhall  receive  from  the  jult  Judge  of 
Heaven  and  Earth,  a  Crown  of  Righteoufnefs  hereafter, 
which  fhall  never  fade  away.  That  this  may  be  the  Happy 
Lot  of  us  all,  may  God  grant  for  Christ   Sake,     Amcii^ 


SERMON 


292       The  Goodnefs  of  God  reprefented  and  recommended. 


SERMON     XV. 


HOSEA.  iii.  5. 
And  Jhrtllfear  the  Lord,   and  his  Goodnefs,  in  the  latter 

Days. 

FTER  the  Prophet  had  in  the  Preceeding  Verfe.s, 
reprefented  the  bad  Characters  of  the  People  of  If- 
rael,  under  the  Similitude  of  an  adulterous  Wife, 
as  well  as  the  low  Condition,  they  mould  be  reduc'd 
to  on  this  Account,  by  their  Captivity  and  other  Inftances 
of  God's  controverfy  with  them  :  He  in  the  Words  of  our 
Text,  prophefies  of  a  bleffed  Reformation  ;  that  mould 
be  wrought  upon  them  in  the  latter  Days. 

By  the  latter  Days  we  are  to  underftand  the  Days  of  the 
Mejjiah,  or  the  Time  of  the  GofpelDifpenfation,  and  proba- 
bly the  latter  Part  of  this  Time  :  Then  v/e  are  told,  that  the 
Jews  mould  reverence  God,  becaufe  of  his  Goodnefs.  We 
muft  admire  and  adore  the  Goodnefs  of  God,  as  Mofes  did 
when  this  Name  was  proclaimed,  (Ex.  xxxiv.  £.)  u  And 
"  fear  the  Guilt  of  unkind  Returns^  The  Confederation  of 
God's  Goodnefs,  mould  make  us  afraid  of  offending  him, 
which  lb  grofly  violates  the  Laws  of  Gratitude.  And  hence 
the  Pfalmift  oblerves,  that  there  is  Forghcnefs  with  God,  that 
he  may  be  fear  d.  Pf.  exxx.  4.  This  Prophefy  had  its  Ac- 
complimment  in  the  early  Times  of  the  Goipel,  when  thro' 
the  BlefTing  of  God,  upon   the  Mininry   of  the  Apoftles, 

O  o  2  great 


The  Goodnefs  of  Godrtprefented  and  commended,         293 

great  Numbers  both  of  Jews  and  Gentiles  were  brought  to 
believe  in  Jesus.  And  hereby  to  fear  God,  becaufe  of  his 
Goodnefs,  more  efpecially  apparent  in  the  Redemption  of 
Mankind,  by  the  Sufferings  and  Obedience  of  the  Son  of 
God  the  fpiritual  David!  But  fomedo  probably  (at  leaft)  ex- 
pect a  farther  Accomplishment  of  this  Prophefy,  in  Time 
coming,  agreeable  to  the  Words  of  the  Apoftle,  When  the 
Fullnefs  of  the  Gentiles  is  brought  in,  then  all  Ifrael  fjall  be 
faved, 

In  diicourfing  upon  this  Text,  I  fhall 

I.  Speak  upon  the    Goodnefs  of  God,      And 

II.  Upon  the  Fear  of  God.  And  then  proceed  to  the  Im- 
provement. 

That  God  is  truly  and  fupreamly  Good,  the  facred  Scrip- 
tures Teitify  various  Ways,  viz.  ill:.  Effectively,  when 
it  alTerts  that  all  the  Works  of  God  are  good.  Gen.  i.  3  1. 
And  God  faw  every  Thing  that  he  had  made  and  behold  it  was 
ve?~y  good. 

2dly.  Figuratively,  when  it  commemorates  and  commends 
the  Riches  of  his  Goodnefs.  (Rom.  ii.  4.) 

idly.  Negatively,  When  it  denies  that  there  is  any  Evil 
in  him.  Pf.  xcii.  r/5.  He  is  my  Rock  and  there  is  no  Unrigh- 
teoufnefs  in  him.  (Deut.    xxxii.  4.^ 

4thly.  Affirmatively,  by  exprelTly,  aiTerting  his  Goodnefs. 
Pf.  xxv.  8.  Good  and  upright  is  the  Lord,  therefore  will 
he  teach  Sinners  in  the  Way. 

And  Reafon  iikewife  confirms  the  fame  Truth,  by  aiTerting 
1  ft.  That  God  is  aBeing,  and  therefore  Good:  For  Being  and 
G<Ware  concertible  Terms  among  Philofophers  :  Yea  that  he 
is  the  firft  and  chief  Being-,  and  therefore  the  firfl  and  chief 
Good.  Andadly.  By  aiTerting  thatGod  is  perfect;  and  therefore 
defirable  and  communicative,  in  which  the  Sum  of  Goodnefs 
confiih.  Befides  asGod  is  theAuthor  of  all  thatGood  that  is  in 

Creatures 


2  04      ^je  G°°dnefs  of  God  reprefented  and  recommended. 

Creatures,  (for  none  of  them  has  his  Goodnefs  of  himfelf.) 
So  he  contains  all  the  Kinds  of  Good  in  him,  viz.  Pleafant, 
profitable,  honeft,    In  refpect  of  pleafant  Good,  the  Pialmift 
bids  us  tajie  and  fee  that  he  is  good,  Pf.  xxxiv.    And  he  tells 
us  that  in  his  Prefence  isfidlnefs  of  Joy,  and  at  his  Right 
Hand  Pieafuresfor  ever  more,  Pj.  xvi.  1 1.  In  refpect  of  pro- 
fitable Good,  he    diffufes  his  "Kindnefs  among  his  Creatures,, 
and  in  pofTemng  him  we  poflefs  all  befides  him,  and  more 
than  all !  In  reipecl:  of  honefl  Good,  God  is  by  his  Sanctity 
the  original   Rule  and  Pattern,  of  all  that  Holinefs  that  is 
in  Creatures,    Hence  fayeth  Auguftine  "  God  only   is  im- 
"  mutably  Good,    he  only  is   the  Good,  of  all  Good,   he 
"  only  is  the  Caufe  of  all  Goodnefs,  to  all  that  are  Good. 
"  There  would  be  no  communicable  good  Things  (faid  he} 
"  if  there  was  not  an  incommunicable  Good."     And  there- 
fore God  is  Good  in.  three  Refpects,  viz.   ift.  By  his  E fence, 
that  is  originally,  the  Foundation  of  Goodnefs,  whereas  Crea- 
tures are  only  good  by  Participation,  as  Streams  running  from 
the  Fountain.    2dly.    God  is  good  by  Efficiency,    inasmuch 
as  he  only  can  communicate  Good  independently,  whereas 
Creatures  only  fo  far  as  they  are  amffed  by  his  Power,  and 
excited  by  his  Influence.  3dly.    God   is  good  by  Exi/lence, 
inafmuch   as  he  only  is  a  Good  neceffarily  exifting,  whereas 
all  Creatures  are  but  contingently  good,  and  exift  by  the  meer 
Will  and  Pleafure  of  God.    This  Truth  the  Gentile  Philofo- 
phers  acknowledged.  "  There  is  no  good   Mind   without 
**  God,  iayeth  Seneca."  "•  Vertue  is  not  in  us    by  Nature, 
"  but  by  divine  Providence,  fayeth  Plato."    The  Jews  were 
likewife  of  the  lame  Sentiment..   Hence  Philo,  one  is  good 
meaning  God,   who  was  wont  to  be  call'd  by  them  "  one 
*  without  Addition.''' 

In  difcourfing  upon  this  Attribute  of  divine  Goodnefs,  I 
(hall  enquire  into  its  Nature,  Kinds  and  Properties,  and  con- 

fiden 


The  Gcodnefs  of  God  reprefented  and  recommended.     295 

fider  the  Force  of  fome  Objections  againft  it,  and  then  pro- 
ceed to  the  Improvement,  after  fome  brief  Hints  premis'd, 
reipecfing  the  other  general  Head  of  Difcourfe,  viz*  The 
Fear    of  God,       And 

j  ft.  Good  according  to  Ariftctles  Definition,  is  that  which 
all  defire.  But  it  is  more  accurately  defin'd  by  others,  thus, 
viz.  "  That  it  is  that  which  for  the  Perfection  of  its  Na- 
11  ture  deferves  to  be  defired;  and  is  communicative  of  itfelf." 
So  that  three  Things  are  included  in  it  viz.  ift.  An  effen- 
tial  Excellency  or  Perfection,  for  which  it  merits  Defire  and 
puriuit.  2dly.  A  Faculty  of  communicating  this  Perfec- 
tion to  others,  on  this  Account  its  call'd  profitable.  And 
3(ily.  The  Relation  of  both  the  Former  to  the  Appetite  or 
Defire,  on  which  Account  it  is  call'd  defireable.  And  hence 
fome  learned  Men  obferve  that  Good  is  threefold,  viz.  Meta- 
physeal, Fhy/ical,  Ethical.  Or  in  more  plain  Terms,  it 
may  be  call'd  a  Good  of  Being,  Ufe  and  Manners.  And  ift. 
Metaphyfical  Good,  or  the  Good  of  Being,  is  that  Perfection, 
which  is  communicated  to  every  Being  by  its  Caufe,  or  it  is 
that  Excellency  which  every  Being  obtains,  as  it  is  a  Being  : 
For  which  it  may  be  defir'd.  This  has  no  Evil  oppos'd  to 
it,  and  only  fcrves  to  mew  the  Pre-eminence  of  Exiftence, 
to  Non-Exiftence,  or  Being  to  no  Being.  2dly.  Fhyfical 
Good,  or  the  Good  of  Ufe,  is  that  Perfection  or  Excellen- 
cy, by  which  any  being  defign'd  for  another's  Ufe,  is  fit- 
ted for  it,  whether  the  Ufe  be  General  or  Particular  !  Every 
Creature  in  its  original  Conftitution  was  fitted  for  this  two- 
fold Ufe,  it  not  only  ferv'd  to  compleat  and  adorn  the  whole 
Syftem  of  Things,  but  alio  for  Food,  or  Medicine,  or  fome 
of  the  Ufes  of  human  Life  :  And  in  this  Senfe  all  Things  at 
their  Creation  were  call'd  Good;  and  to  this  Kind  of  Good 
is  oppos'd,  whatfoeveris  Unfit,  Unprofitable,  or  Hurtful. 
3d.  Ethical  or  moral  Good,    or  the  Good  of  Manners,  confifts 

ia 


296       The  Goodnefs  of  God  reprefented  and  recommended 

in  the  Reclitude  of  a  reafonable  Creature,  or  in  its  Conformi- 
ty to  Rule  and  Law ;  and  to  this  Vice  and  Sin  is  oppos'd  : 
And  hence  we  call  a  holy  Man,  a  good  Man  :  and  on  the 
Contrary  one  who  goes  on  in  a  Courle  of  Sinning  a  Bad-Man. 

Having  offer'd  thefe  few  Hints  concerning  the  Gene- 
ral Nature  of  Good,  I  proceed  to  obferve  more  particular- 
ly concerning  the  divine  Goodnefs,  that  it  is  no  other  then 
his  Perfection,  by  which  he  can  communicate  himfelf,  and 
for  which  he  deferves  and  ought  to  be  deiir'd,  and  there- 
fore it  includes  thefe  three  following  Particulars  in  it,  namely 
ift.  His  infinite  Perfection,  which  appears  to  us  from  all 
his  Attributes,  by  which  he  is  fufficient  for  himfelf,  and 
his  Creatures,  and  that  to  infinite  BleiTednefs.  (Gen.  xvii. 
I.)  By  this  he  is  good  in  himielf,  yea  Goodnefs  itfelf.  (PJa. 
Xxv.  8.)  And  free  from  every  Evil.  (Dent,  xxxii.  4.)  And 
2dly.  A  Faculty  to  communicate  himfelf  when  and  how  he 
pleafes :  Hence  he  is  call'd  Good  and  Bcneficient,  (Pfa. 
cxix.  68.)  Thou  art  Good  and  doejl  Good,  teach  me  thy 
Statutes.  3dly.  A  Relation  or  Suitable?iefs,  which  arifes 
from  the  two  former  Particulars  mentioned,  for  which  the 
Almighty  deferves  to  be  fought  after,  and  defir'd  by  all  in- 
telligent Beings,  with  the  utmoit  Intenfenefs  andVehcmence, 
Pf  lxiii.  1.2.  O  God  thou  art  my  God,  early  will  Ifeek  thee, 
my  Soul  thirfteth  fir  thee. To  fee  thy  Power  and  thy  Glo- 
ry as  I  have  feen  thee  in  the  Santhiary.  But  I  proceed  to 
confider  the 

2d.  Propos'd,  viz.  The  Kinds  of  divine  Goodnefs.  And 
here  it  may  be  obferv'd,  that  the  Goodnefs  of  God  is  Two- 
fold, viz.  Imanent,  and  Tra?ifie?it,  or  Ejfential  and  Rela- 
tive. Now  God's  Imanent  or  efjhitial  Goodnefs,  is  no  o- 
ther  then  his  periec~t  EfTence  or  Being.  Whereas  the 
tranfunt  Goodnefs  of  God,  confifts  in  the  Manifeftation  of 
the  Former  to,  or  in  created  Beings,  and    is  Three- fold 

viz,. 


The  Goodnefs  of  God  reprejentedand  recommended.       297 

viz,  Univerfaf  Common  and  Special.  And  ifr.  The  Uni- 
verfal  tranjient  Goodnefs  of  God,  is  that  whereby  he  cre- 
ates, flipports,  governs,  and  beautifies  all  Creatures,  Pia.. 
cxlvii.  8.  9.  Sing  unto  the  Lord  with  Thanksgiving,  who 
cover eth  the  Heaven  with  Clouds,  who  prepare  fh  Rain  for 
the  Earth,  who  jnaketh  Grafs  to  grow  upon  the  Mountains. 
He  giveth  to  the  Beaft  his  Food,  and  to  the  young  Ravens 
which  Cry.  Pfu  xxxvi.  6,.  7,  O  Lord  thai  preferveft  Man 
and  Beafl,  how  excellent  is  thy  loving  Kindnefs  0  God ! 
Therefore  the  Children  of  Men  put  their  Truft  under  the 
Shadow  of  thy  Wings.  2dly,-  God's  Common  Goodnefs  con- 
lifts  in  conferring  common  Benefits  upon  the  Children  of 
Men  without  Diitinction,  whether  they  be  Elect  or  Repro- 
bates :  And  hence  God  is  call'd  the  Saviour  of  all  Men, 
efpecially  of  thofe  that  believe.  (1  Tim.  iv.  10.  See  alfa 
Rom.  ii.  4.)  And  ^dly.  The  fpecial  Goodnefs  of  God 
confifts  in  difpeniing  laving  Gifts  upon  the  Elect.  Ephef,  i. 
3,  4.  Bleffed  be  the  God  and  Father  of  our  Lord 'Jesus  Christ 
who  hath  Bleffed  us  with  all  fpiritual  Bleflings  in  heavenly 
Places  in  Chrif,  according  as  he  hath  chefen  us  in  himr  before, 
the  Foundation  of  the  World,  that  we  fould  be  Holy,  ami 
without  Blame  before  him  in  Love.  And  hence  we  read 
in  Scripture  of  the  Faith  of  God's  Elect,  and  the  Things- 
that  do  accompany  Salvation.  The 

3d.  Propos'd  comes  next  to  be  confidered,  which  was 
to  difcourfe  upon  the  Properties  of  divine  Goodnefs:  Now- 
the  i?nanent,.  or  efjential  Goodnefs  of  God,  hath  the  fol- 
lowing Properties,  viz.  1  ft.  It  is  Great,  Nehe.  ix.  25.  So 
they  did  Eat  and  became  Fat,  and,-  delighted  themfelves  in  thy 
great  Goodnefs.  Whereas  the  Goodnefs  of  Creatures,  is  but 
as  the  Drop  of  a  Bucket,  Ha.  xl.  15.  2xfly.  The  Good- 
nefs of  God  is  Unlimited  and  Infinite,  equally  uncapable  of 
Addition,    as  of  Diminution,  tranfeending  the  utmoit   Verge 

P  2  °£ 


2  9  ^       The  Goodnefs  of  God  reprefented  and  recommended. 

of  our    Speech  or  Thought  !  Whereas  the  Goodnefs  of  all 
Creatures   is  finite  and  limited.     And    hence    the  Love    of 
Christ   is  faid  to />#/}  Knowledge ;     and  he  is  laid  to  be  able 
to  do  abundantly  above  all  that  we  ajk  or    think.    Ephef    iii, 
19.  20.     Pfa.  lvii.    10.  For  thy  Mercy    is  great  unto  the 
Heavens,  and  thy  Truth  unto  the   Clouds.     3dly.  The    ima- 
nent  Goodnefs  of  God  is    without    Beginning,  Succefficn  and 
End:  Whereas  the  Goodnefs  of  Creatures  as  it  hath  a  Be- 
ginning, fo  it  hath  Succeiiion   in    Duration,  and  either   has 
or    can  have  an   End.   1  Chron.  xvi.  34.     O  give  thanks  to 
the  Lord,  for  he  is  Good,  for  his   Mercy  endnreth  forever  ! 
4th  lv.  The  imanent  Goodnefs  of  God  is  in  off  Simple,  with- 
out any  Mixture  of  Imperfection  or  Defect,  it  is  pure  Good- 
nefs without  the  leaft.  Alay  :  And  hence  he  is  faid  to  be  Light, 
in  which  there  is  no  Darknefs  at  all,   1  Joh.  i.  5.    Whereas 
in  Creatures  there   is   no  Goodnefs    without    Imperfection, 
at    leaft  Comparative.       5thly.  The   Goodnefs  of  God  is  In- 
dependant,  becaufe  it  is  his  Being,  and  hence  he  is  call'd    the 
Fountain  of  Life,  Pfa.  xxxvi.  9.  Whereas  the  Goodnefs    of 
Creatures  isfomething  added  to  their  Being,  and  fo  acciden- 
tal and  feparable.  God  is  Good  originally  by  his  own  Good- 
nefs ;  whereas   all    Creatures  are   good   by   Participation  : 
They  have  but  a  deriv'd  Dependant,  and  precarious  Good- 
nefs :  They  themfelves  are  like  to  Vanity,  whofe    Days   are 
as  a  Shadow,  that  pajfeth  away,  Pf.  cxiiv.  4.  And  how  can 
their  Goodnefs.  which  is  but  a  quality  fuperadcd  to  their  Be- 
ings, be  more  Stable  then  they  on  whom  it  depends  ?  But 

2dlv.  The  Tranfient  Goodnefs  cfGW  which  is  the  Caufe 
of  all*  that  Goodnefs  which  exifts  in  Creatures,  may  be 
faid  to  have  the  following  Properties,  viz.  iff.  It  is  Efficient, 
inafmuch  as  every  Creature  receives  its  Goodnefs  therefrom. 
Jam.  i.  17.  Every  good  Gift,  and  every  per  feci  Donation, 
is  from   above,  and cometh  down  from   the  Father   of  Lights, 

with 


The  Goodnefs  of  God  rcprefented  and  recommended,       299 

with  whom  is  no  Variablenefs  or  Shadow  of  turning.  2dly. 
The  tratfient  Goodnefs  of  God,  is  exemplary ;  as  it  is  the 
Fountain  from  which  all  created  Goodnels  flows,  fo  it  is 
the  Patern  according  to  which  it  is  to  be  regulated  :  And 
hence  we  are  bid  to  be  Merciful  as  our  heavenly  Father  is 
Merciful.  Jehovah  reprefents  his  infinite  Perfection  as  it 
were  by  Parts  in  his  Works  ;  as  reafonable  Creatures  bear 
its  Image,  Gen/i.  26.  So  even  the  irrational  Creation  car- 
ry more  oblcure  Footfleps,  as  it  were,  thereof!  3dly.  The 
tranfent  Goodnefs  of  God  is  Finals  Pro.  x.vi  4  The  Lord 
hath  made  alt "Things  for  himfclf  lays  Solomcn.  Of '  him,  and 
thro'  him,  and  to  him  are  all  Things,  fays  theApoflle,  Rom,  xi.. 
36.  All  created  Beings  do  either  Labour  after  God,  or 
are  directed  to  his  Glory  paiTively.       But  I  pafs  on  to  the 

4th.  General  Head,  which  was  to  coniider  fome  Objections 
againft  this  Attribute.  And  jit.  It  is  objected,  that  God  hath 
faidhe  will  mew  him  felf  fro  ward  with  the  Froward  Pf.xvni. 
26.  Anf.  theScope  of  the  Place  is  only  to  fignify  that  God  will 
accommodate  his  Righteous  judgments,  to  the  perverfePracri- 
cesof  obflinate  Traufgreflbrt.  He  will  proportion  Pains  to  their 
Preiumptuous  Impieties,  and  thus  wherein  they  dealt  proudly 
he  will  be  above  them.. 

2dly.  It  is  objected,  that  God  is  not  deiired  by  all,  nay 
that  many  labour  to  banifh  the  Thoughts  of  him  out  of 
their  Minds.  Anf.  It  is  true,  but  the  Reafon  why  he  is  not 
fought  after  by  all  intelligent  Beings,  is  not  any  want  of 
Goodnefs  in  him,  but  the  Blindnefs  of  Creatures,  whereby 
they  difcern  not  his  Tranicendenf,  Amiableneis,  or  their 
Guilt,  whereby  they  fear  and  fhun  him,  as  Criminals  an 
avenging  Judge  !       A 

3d,  Objection  is  this,  That  God  does  not  impart  his  Good- 
nefs to  all,  to R.ebrobates  j  whereas  Goodnels  is  communica- 
tive of  itfelf. 

P  p  2  Anf. 


300  The  fear  of  God  confidered. 

Anf.  He  does  communicate  his  Goodnefs  to  all,  but  freely, 
according  to  his  own  good  Pleafure,  in  refpect  of  the  kind 
and  degree  of  Good.  He  is  Lord  of  his  own  Treafures,  and 
may  do  with  them  what  he  pleafes,  without  being  account- 
able to  any.  For  as  the  Apoftle  Paul  obferves,  Who  hath 
fir  ft  given  to  him7  and  it  JJjall  be  recompensed  to  him  again? 
God  is  fo  far  Good  to  all,  that  he  fupports,  preferves  and 
nourifhes  them  io  long  as  they  continue,  and  confers  upon 
them  whatever  they  enjoy,  and  that  without  their  demerit. 
But  he  is  by  his  ErTence  Good,  and  therefore  cannot  but  be 
averle  to  evil,  and  thofe  that  are  under  the  Government  of 
it  :^lnd  therefore  cannot  have  Fellowmip  with  them,  while 
thefPontinue  fuch.     But  it  is  time  to  coniider  the 

2d  General  Head  of  Difcourfe,  viz.  the  Fear  of  God. 
Which  may  be  thus  defcrib'd,  viz.  That  it  is  a  Reverence  of 
God,  arifing  from  a  View  of  his  Attributes,  and  a  Senje  of 
his  Love,  difpo/mg  us  to  honourable  Sentiments  of  Jehovah  in 
our  Minds,  as  well  as  to  exprcfs  the  fame  by  our  Lips,  and 
efpecially  by  the  courfe  of  our  Practice,  to  do  thofe  Things  that 
we  kncnv  are  pleafing  to  him,  and  carefully  to  avoid  the  con- 
trary.    Here  obferve, 

1  ft.  That  there  can  be  no  true  Fear  of  God  without  the 
Knowledge  of  him.  And  this  Knowledge  muft  be  experi- 
mental and  practical,  fuch  as  is  formed  in  us  by  the  Hoi} 
Spirit's  fpecial  Concurrence,  with  the  uie  of  proper  Means. 
Such  as  proceeds  from  Faith  in  God  thro'  a  Mediator,  and 
has  influence  upon  the  Mind  and  Life  !  When  we  have  a 
believing  View  of  the  infinite  Excellency  of  the  fupream 
Being  by  Faith,  then,  and  not  before,  we  are  inclin'd  to 
entertain  high  and  becoming  Thoughts  of  God,  and  to  ex- 
prefs  the  fame  in  our  Speech  and  Behaviour.     And       •"!>.****' 

2dlv.  It  fliould  be  obferv'd,  that  Loveis  another  Principle 
of  the  true  Fear  of  God.     Our  Love  to  God  proceed;  part! v 

from 


The  Fear'  of  God  confident}.  301 

"from  a  view  of  his  Excellency,  and  partly  from  a  Senfe  of 
his  Love  to  us.  Hence  the  Apoftle  Joh?i  obferves,  that 
we  love  him,  becaufe  he  loved  usJirJL  Now  a  tranfcendent 
Love  to  ■God,  fwcetly  conftrains  us,  by  the  ingenuous  Bonds 
of  Gratitude,  to  fear  God  becaufe  of  his  Goodnefs,  as  our 
Text  aflerts.     But  particularly  in  the 

3d  Place  it  may  be  obferv'd,  that  there  be  two  ingre- 
dients in  the  aforefaid  Reverence  of  God,  viz.  a  fear  to  of- 
fend him  by  any  Sin,  and  a  care  to  pleafe  him  by  every 
Duty  ;  on  which  Account  the  whole  Worfhip  of  God  is 
fometimes  in  Scripture  fignify'd  by  the  fear  of  God.  Hence 
it  is  faid  of  Job,  that  hejeared  God,  and  efchewed  Evil.  .^ 

Now  the  fear  of  God  is  twofold,  viz.  either  Servile  or 
Filial.  The  Servile  Fear  of  God,  is  when  we  are  afraid  to 
offend  God,  chiefly  becaufe  -of  the  Pimijlmient  confequent 
upon  it.  And  this,  when  it  is  attended  with  fame  Hope 
of  Mercy,  is  profitable,  as  a  preparative  of  Order  to  Con- 
veriion,  but  when  accompany'd  with  Defpair,  it  is  hurtful 
But  a  filial  fear  arifes  from  Love,  and  fweetly  allures  us  to 
ferve  God.  and  makes  us  afraid  of  his  Anger  as  ingenuous 
Children.  The  Characters  of  this  Kind  of  Fear,  are  thele 
following,  iff.  It  makes  thofe  that  have  it  Confcientious  in 
the  general  Courfe  of  their  Practice,  to  avoid  every  Evil, 
iecret  as  well  as  open,  final!  as  well  as  great,  fafhionable 
and  creditable  Evils,  as  well  as  thofe  that  are  more  fcanda- 
lous!  Yen.  to  avoid  the  very  Appearance  of  Evil,  and  to  feek 
the  Mortification  of  Sin  in  the  Heart ;  and  all  this  from  a 
hatred  of  Shi,  chiefly  becaufe  of  its  vile  Nature,  and  con- 
trariety to  God.  2dly.  It -makes  thofe  that  have  it,  painful 
in  the  Performance  of  good  Works,  and  careful  that  they  be 
done  in  a  right  Manner,  viz.  from  a  right  Principle,  Love  -, 
to  a  right  End,  Gods  Glory ;  and  by  a  right  Rule,  the 
Word  of  Gtdj  as  well  as-with/^nw/r  and  affection  !  Befides 

it 


io2  The  divine  Goodnefs  improved.. 

it  makes  Perfons  that  have  it,  to  long  after,  and  labour  for 
a  Perfection  of  Holinefs  :  From  purfuing  which  they  will 
not  be  deter'd  by  the  Fear  or  Hope  of  any  Creature,  or  of 
any  Evil  !■  jdly.  Thofe  that  fear  God  make  mention  of 
his  Name  and  Attributes  with  religious  Reverence,  and  read 
his  Word  with  pious  Solicitude.  4thly.  The  Fear  of  God 
is  not  a  tranfient  Pang  or  fuddain  flafh  of  Devotion,  but  a 
fixed  good  Temper  of  Mind,  a  habitual  Devotednefs  to  God 
and  his  Service,  which  runs  thro'  the  general  Courie  of  our 
Affections  and    Actions. 

I   proceed  to  the  Improvement. 

i  ft.  From  the  Goodnefs  of  God,  we  may  learn  the  Evil 
of  Sin,  which,  in  its  Nature  directly  oppofes  infinite  Good- 
nefs ;  and,  as  far  as  it  can,  labours  to  dethrone  the  Almighty,, 
and  therefore  it  was  call'd  by  the  Antients  Deicidc.  For 
Sin,  poor  Creatures  are  deferted  by  the  Almighty,  who 
is  the  chief  Good,,  and  that  to  all  Eternity.  (Mat.  xxv.  41.) 
It  is  Sin  that  robs  the  Soul  of  the  good  Image  of  God, 
with  which  it  was  at  firft  adorn'd,  and  renders  it  evil  and 
indifpos'd  to  any  good.  It  is  Sin  that  inclines  thofe  that  are 
under  its  Government,  to  prefer  the  imaginary  Goodnefs  of 
the  Creature,  to  the  true  and  infinite  Goodnefs  or  the  Crea- 
tor !  It  is  by  Sin,  that  we  requite  the  chief  good  from  whom. 
all  our  good  is  deriv'd,  with  Evil !  Deut.  xxxii.  6.  Dove 
thus  requite  the  Lord  O  foolijh  People  and  unwtfi  !  Is  he  not 
thy  Father  that  hath  bought  thee,  hath  he  not  made  thee,  and 
eftablified  thee  %  By  Sin  Men  flight  the  Treafures  of  divine 
Goodnefs,  and  Treafure  thereby  to  themielves  Wrath  againfl 
the  Day  of  Wrath  !  fRom.  ii.  4.)  Should  not  therefore  the 
Confideration  of  divine  Goodnefs,  induce  or  lead  us  to  Re- 
pent of  Sinspaft,  and  to  hate  and  ihim  every  future  Evil, 
and  to  feek  a  remedy  againft  it  in  Christ  Jesus,  in  whom 
alone  the  lbecial  Goodnefs  of  God  is  difplay'd  to  fallen  Man- 

land 


The  divine  Goodnefs  improved.  363 

kind.   Pfal.  ii.   12.    Kifs  the  Son  leafi  he  he  Angry   and  ye 
periJJj  from   the   Way. 

2dly.  The  Confideration  of  God's  Goodnefs,  offers  Matter 
of  Support  to  the  People  of  God,  in  all  their  Calamities ; 
and  arms  them  againft  Poverty,  and  the  Fear  of  Death  itfelf. 
For  God  by  his  Goodnefs  will  be  our  Portion  and  Inheri- 
tance. (Pf.  xvi.  5.  6.)  He  will  fupply  out  of  hisinexauftible 
Treafures,  all  our  Wants.  Mat.  vi.  33.  But  Jeek  ye  firfi  the 
Kingdom  oj  God,  and  his  Right  eoufnefs,  and  all  other  'Things 
Jhall  be  added  unto  you.  And  tho'  we  walk  thro'  the  Valley 
of  the  Shadow  of  Death,  God's  Rod  and  Staff  mall  comfort 
us.  "  I  am  neither  afhamed  to  live  or  afraid  to  die  (faid 
iC  Ambrofe  of  old,,)  becaufe  we  have  a  good  Lord.  Nee 
<c  pudet  vivere,  nee  piget  mori,  quia  bonum  habemus  Domi- 
"  num."  What  tho'  we  be  environ'd  by  many  and  powerful 
Enemies,  God,  by  his  Goodnefs  will  be  to  us  ajlrong  Tower, 
a  Shield  and  Buckler,  Pf.  xviii.  If  we  are  afflicted  in  Body 
or  Mind,  he  will  heal  our  Dijeafes,  and  forgive  our  Trefpafjes, 
for  his  Goodnefs  Sake  !  Pf.  ciii.  3.  Are  we  weak  in  oppo- 
llng  Sin,  or  under  fpiritual  Defertion,  his  Grace  isfuffcientfor 
us,  and  his  Power  is  made  perfeSi  in  Weaknefs.  The  Lord  is 
gracious  and  merciful,  flow  to  Anger  and  plenteous  in  Mercy, 
he  will  not  always  chide,  nor  keep  his  Anger  forever .  Pf.  ciii. 
8,  9.  See  Ifa.  liv.  7,  8.  For  afmall  Moment  I  haveforfaken 
thee,  but  with  great  Mercy  will  I  gather  thee,  in  a  little 
IVrath  I  hid  my  Face  from  thee  for  a  Moment,  but  with  ever- 
la/ling  Kindnejs  will  I  have  Mercy  on  thee,  faith  the  Lord  thy 
Redeemer.  All  our  Afflictions  mall  furely  work  together 
for  our  Good  (Rom.  viii.  28.)  If  we  do  but  feek  Relief  in 
him  alone,  and  put  our  Truft  in  him,  Lam.  iii.  25.  The  Lord 
is  good  to  them  that  wait  for  him,  to  the  Soul  that  feeketh  him. 

3<ily.    The  Confideration  of  God's  Goodnefs  mou Id  in- 
vite our  Love,  feeing  it  is  the  proper  Object  of  Efteem  and 

Refpect. 


j  a4  2^  divine  Goodncfs  improved, 

Refpecl.  If  we.  regard  fmall  Rays  and  Drops  of  the  Divine  - 
Goodnefs  in  Creatures,  how  much  more  mould  we  regard- 
the  Sun  itielf  and  love  with  all  our  Souls  that  infinite  and 
unexhausted  Fountain  of  Goodnefs  that  is  in  God.  "  Love,. 
"  faith  Anfelm,  the  one  Good,  in  whom  are  all  Good. 
"  Things,  and  it  mall  fuffice  thee."  Now  our  Love  to 
the  good  God  mould  exprefs  itielf,  in  longing  after  Union 
to,  communion  with,  and  the  Enjoyment  of  God  in  this 
and  the  next  Life,  as  well  as  in  acquiefcing  in  his  Goodnefs, 
as  in  our  All,  and  only  Good,  not  defiling  the  Almighty  to  be- 
in  any  Refpecl  otherwife  than  he  is.  Pf.  lxxiii.  25.  IVhom 
have  in  I  Heaven  but  thee,  and  there  is  none  upon  Earth  that 
I dejire  befides  thee.  Our  Love  mould  likewife  difpofe  us  to 
devote  all  our  good  to  God,  and  employ  it  for  him,  as  well 
as  to  remove  all  moral  Evil  from  his  Sight,  that  fo  he  may 
make  all  his  Goodnefs  pais  before  us.  (2  Cor.  viii..  5.  IJa.  i. 
16.  Ex.  xxxiii.  1 9.)  And  feeing  Jehovah  is  truly  Good,  our 
Love  to  him  mould  be  fincere,  not  in  Speech  and  Carriage 
only,  but  in  Heart,  Love  out  of  a  pure  Heart  and  Faith  un- 
feigned\  Love-  in  Deed  and  in  Truths  as  the  Apoftle  'John  ex- 
preffes  it.  For  nothing  but  this  will  avail  us  at  laft  ;  and 
feeing  God  is  the  only  Good,  Juperlatively,  independently,  im- 
mutably and  efficiently  Good.  Therefore  we  mould  neglect 
and  contemn  every  other  Good,  fo  fir  as  it  frauds  in  Com- 
petition with  him.  Cant.  viii.  7.  Many  Waters  cajinot  quench 
Love,  7ieither  can  the  Floods  drown  it.  If  a  Man  would- give  all : 
the  Sub/lance  of  his  Houfe  for  Love,  it  would  be  utterly  con- 
temned. And  we  muff  love  the  fupciiativc  Good  iupeiia- 
tively,  or  in  the  higheff  degree,  with  allow  SoulandStrenghy 
above  any  Thing  in  Heaven  or  Earth,,  becaufe  Jehovah  is 
the  chief  Good  infinitely  tranfeending  every  other  Good. 
And  mould  not  we  love  him  independently,  i.  e.  for 
himfelf   alone,   and   not. for  any    Thing  elfe    chiefly,,  for— 

.  f.fmuch:. 


The  divine  Goodnefs  improved,  305 

afmuch  as  he  is  an  independent  Good,  who  has  made  all 
Things  for  himfelf.  Moreover  mould  not  that  good  Be- 
ing, be  lov'd.  conftantly  with  an  invariable  and  unfailing  Af- 
fection ;  who  is  himfelf  far  from  the  Shadow  of  Change  ?. 
And  mould  not  our  Love  to  Jehovah  be  operative  and  effec- 
tual, not  in  Word  and  Tongue  only,  but  in  Deed  and  Truth  ? 
Seeing  he  is  a  good  Communicative  ofhimielf  to  his  Crea- 
tures 1  Now  in  order  to  obtain  fuch  a  Love  to  God,  as  has 
been  hinted,  it  would  be  of  fpecial  Service,  to  meditate 
frequently  upon  the  Goodnefs  of  God,  which  fills  the  Earth 
and  reaches  up  to  Heaven,  which  appears  with  wonderful 
Luftre  in  the  Works  of  Creation,  Redemption  and  Provi- 
vidence  ?  Is  not  the  Mifers  Love  to  Gold  enflamed  by  a  fre- 
quent viewing  of  it  ?  And  let  us  dear  Brethren  humbly  pray, 
and  earneftiy  labour  to  be  more  and  more  firmly  fix'd,  in  the 
believing  Perfwalion  of  God's  infinite  Goodnefs;  that  fo 
Christ  may  dwell  in  our  Hearts  by  Faith,  that  being 
rooted  and  grounded  in  Love,  we  may  be  able  to  comprehend 
with  all  Saints,  what  is  the  Breadth,  arid  Length,  and  Depth, . 
and  Height,  and  to  know  the  Love  of  CHRIST,  which  paff'es 
Knowledge,  that  we  /nay  be  filled  with  the  Fullnefs  of  God. 
Eph.  iii.   17,-19.       But 

4thly  The  Meditation  of  God's  Goodnefs,  mould  invite 
us  to  feek  all  good  in  God,  who  is  all  furlicient,  a  Sun 
and  Shield  to  his  People,  yea  an  exceeding  great  Reward  !  A 
Fountain  of  Life  in  whofe  Light  we  enjoy  Light.  From  him 
every  good  Donation  defcends,  and  he  it  is  that  bleffes  us, 
with  all  Spiritual  Blefjings  in  CHRIST.  Therefore  if  we 
want  a  profitable  Good,  the  necenary  Supports  of  Life,  let  us 
ask  it  of  God,  who  has  a  Sovereign  Empire  and  abfolute 
Controle,  over  all  fecond  Caufes.  He  hears  the  Heavens, 
and  they  hear  the  Earth,  and  the  Earth  the  Corn  and  Wine,  and 
the  Corn  and  Wine  hear  Jezreel.  Hof.  ii.  Surely  it  is  in  God 

Qj3  we 


jo6  The  divine  Goodnefs  improved. 

we  live,  and  move  and  are.    Do  we  need  pic  a f ant  Good,  is  if 
not  Jehovah,  who  thro'  his   Goodnefs,   fills  our  Hearts  with 
Food  and  Gladnefs  ?    Gives  us  all  Things  richly  to  enjoy,  and 
crowns  us  with  his-  Goodnefs  and  tender  Mercy.  Pf.  ciii.     Do 
we  need   Honefl  and  faving    Good,   Faith,  Hope,    Charity,^ 
&c.  Is  not  God  the  Father  of  Lights,  from  whom   every 
good  Gift    is  deriv'd  ?    Let  us  not  therefore  dear  Brethren, 
turn  to  empty  Creatures,  and  make  to  ourfelves  Ci/lems  that 
can  hold  no  Water,    and  fay,  who Jhall  Jhew  us  any  Good  ?  But 
to    the  living    God,    and   from    him  let  us    labour  to  de- 
rive all   the  Good  we  need    for   Life    and  Godlinefs,  by 
Faith  in  the  Mediator,   in  whom   all  the  Promifes  are  lea 
and  Amen,    and  likewife  by  earnerl:  Prayer  and  humble  Re- 
verence as  well   as  by  a  fweet  Complacence  in,  or  content- 
ednefs'  with  the    Good,  that   God  is  pleafed  to  difpence  to 
us,   by  the  Courfe  of  his  unerring  Providence.     In  God's 
Goodnefs  our  Happinefs  is  to  be  only  fought :  For  indeed  it 
can  be  only    found  therein.    Here  we  may  behold  our    ob- 
jective Happinefs,  or  that  Good  that  makes  us  happy  :  Not  a 
created  Good  as  fome  Philofophers  of  old,  have  vainly  dream'd. 
No!  But  an  uncreated,  independent  and  infinite  Good,  who- 
as 'a  Shield  can  turn  away  all  Evil  from  us,  and  as  a  Sun  can- 
communicate  all  Good    to  us.     And   here    we  may  like- 
wife  behold  our  Formal  Happinefs,  which  conlifls  in  Union 
to,    Communion  with,  and  the  Enjoyment  of  this  chief  and 
infinite    Good.    Hence   the  Pfalmifl  pronounces  that  People 
bfeffed  whoje  God  is  the  Lord.     fPfal.  xxxiii.  12.)   And  how 
fweetly  does  devout  Heman  triumph,   on  this  Account,  Pfa. 
lxxii.  25.    Who  have  I  in  Heaven  but  thee,  and  there  is  none 
upon  Earth  that  I  defire  be/ides  thee.     The  chief  Good  hath 
certainly  the  chief  Dignity  and   Excellency,   and  therefore 
deferves  the  firft   Place  in   our  Thoughts,   Defires  and  La- 
bours,    And  is  not  fecuring  of  Happinefs  the  great  Deiigtv 

o£" 


The  divine  Goodnefs  improved*  307 

Life,  next  to  the  Glory  of  God,  after  which  there  is  in  all 
a  natural  Defire.  Now  is  it  not  evident  from  the  very  Na- 
ture of  Things,  that  that  cannot  -be  found  in  any  created 
Good  ?  Becaufe  it  is  grofs  and  limited,  and  fo  unequal  to 
the  Nature  and  Deiires  of  the  Soul.  Surely  therefore  all 
the  Lines  of  Life,  that  do  not  tend  to  God  as  their  Center 
are  crooked,  and  befides  the  Mark.  Let  us  then  turn  our 
Eyes  and  Hearts  from  Creatures  to  the  great  and  good  God, 
and  feek  for  Reft  and  Happinefs  in  him  alone  ;  his  Good- 
nefs can  only  yield  the  folid  Satisfaction  we  in  vain  feek 
and  expect  elfewhere. 

^thly.  The  infinite  Goodnefs  of  God,  affords  Occafion  of 
glorifying  him  after  the  Example  of  many  of  his  moft  emi- 
nent Servants,  particularly  of  David,  Pfa.  cvi.  1.  Praife  ye  the 
Lord,  O  give  'Thanks  unto  the  Lord,  for  he  is  good,  for 
his  Mercy  endureth  forever.  Of  Afaph,  Heman,  feduthun, 
who  with  their  Sons  and  Brethren,  by  Cymbals,  &  Trumpets, 
and  other  Inftruments  of  Mufick,  founded  forth  the  Praiies 
of  the  divine  Goodnefs.  2  Chron.  v.  12,  13.  And  it  came 
to  pafs  as  the  Trumpeters  and  Singers  were  as  one,  to  make  one 
Sound  to  be  heard  in  praifing  and  thanking  the  Lord,  and  when 
they  lift  up  their  Voice  with  the  Trumpets  and  Cymbals,  and 
praifed  the  Lord  faying,  for  he  is  good  for  his  Mercy  en- 
dureth for  ever  ;  that  then  the  Houfe  was  filed  with  a  Cloud, 
even  the  Houfe  of  the  Lord.  And  is  there  not  Reafon  why  we 
mould  praife  God  for  his  Goodnefs,  when  we  confider  that  it 
is  a  Property,  whereby  he  efpecially  communicates  and  com- 
mends himfelf  to  Creatures,  a  Property  which  moft  nearly 
touches  us,&therefore  mould  conftrain  us  to  grateful  Emotions. 
Hence  faith  Auguftine,  "  Seeing  that  God  is  Good,  and  hath 
"  made  all  Things  Good,  and [feeing  that  he  who  made  allThings, 
'"  is  infinitely  better  than  the  Things  which  he  made,  you  will 
6i  not  be  able  to  fay  better   of  him,  then   that  he  is  Good." 


jo8  The   divine  Goodnefs  improved 

To  the  fame  effect  fpeaks  Bernard  thus,  "  As  there  is  not  a 
"  Moment  in  which  we  enjoy  not  God's  Goodnefs ;  fo  let  there 
11  be  no  Moment  in  which  we  do  not  remember  God  as  pre- 
"  fent."  Is  not  the  Praifes  of  God  for  his  Goodnefs  the 
fweeteft.  Employment  of  the  Saints  in  Heaven  or  Earth  ? 
Says  Augufline  "  I  am  feiz'd  with  Sweetnefs  while  I  think 

"  upon  the  good.    God. If  therefore    we   Praife   any  other 

"  Thing,  we  therefore  Praife  it  becaife  it  is  Good  -,  there  ca?i 
"  be  no  greater,  better  or  firmer  Caufe  of  Praifng  God,  than 
"  becaufe  he  is  Good."  Now  in  order  to  glorify  God,  it  is 
necefcy  that  we  know  his  Goodnefs,  in  its  Nature,  Kinds, 
Degrees,  Ejfccls.  And  likewiie  that  we  tafie,  behold  and 
admire  the  fame  !  that  fo  what  we  feci  in  our  Hearts,  we 
may  exprefs  with  our  Lips,  in  the  PJalmifls.  Language.  PfaL 
ciii,  2.  Blefs  the  Lord  0  my  Soul,  and  forget  not  all  his 
Benefits  ! 

But  in  the  next  Place,  let  me  intreat  you,  my. dear  Bre- 
thren, to  imitate  the  Goodnefs  of  God.  ThePfalmiit.  gives 
us  a  fummary  of  the  divine  Goodnefs,  Pfal.  cxix  68.  Thou 
art  Good  and  doefi  Good,  i.  e.  Good  by  an  intrinijek  and 
imanent  Perfection,  in  which  refped:  God  is  lovely  andlov'd 
by  himfelf,  as  well  as  communicative  of  himfelf,  and  fo  to 
be  defired  by  all.  Befides  he  does  Good,  he  distributes  his 
Goodnefs  among  Creatures  both  Good  and  Evil,  tho'  in  a 
different  Manner  and  Degree.  Now  let  us  endeavour  to 
imitate  this  noble  Example,  jit.  By  being  Good,  i.  e.  fit 
for  the  ufe  to  which  we  were  created  ;  and  what  was  that 
Ufe,  but  to  hiGw,  love  and  glerijy  cur  Creator  here,  in  or- 
der to  enjoy  him  eternally !  And  what  does  fitnefs  for  it  con- 
fift  in,  but  in  the  Image  of  God,  after  which  Man  was  at 
firft  created,  viz.  The  Wiidcm  of  the  Understanding,  the 
Holincfs  and  Righteoufnefs  of  the  Will,  ?>rA  ILrmony  of 
the.  Affeftions !  (Ephef.  iv.   24)    Now  tins  linage  of  God 

or 


The  fear  of  God  inculcated.  309 

or  original  R ighteoufnefs  being  loft,  by  our  Violation  of  the 
Covenant  of  Works,  we  are  thereby  render'd  unprofitable 
Servants,  unfit  for  our  Ufe,  and  Co  altogether  Evil.  And 
therefore  before  we  can  imitate  God  aright,  we  muff  obtain, 
by  Regeneration,  the  Image  of  God,  which  we  have  loft  by 
Sin  .  And  being  Regenerated  we  muff  more  and  more  a- 
ban  don  Evil,  and  learn  to  do  Weil,  by  progreffive  Sanclifi- 
cation.  2aiy.  After  we  are  made  Good,  we  mull  endeavour 
to  do  Good,  agreeable  to  the  Defign  or  Ufe  of  our  Crea- 
tion. Towards  God,  by  fearing  of  him,  trailing  in  him, 
by  Love  and  Obedience  :  Towards  our  Av/..\^  ;,•/-,  by  diffu- 
sing our  Goodnefs  upon  .all,  Good  and  Bad,  Friends  and 
Enemies,  but  not  in  a  like  Degree  ■  Ey  this  Imitation  of  the 
divine  Goodnefs,  we  (hall  mew  curfelves  to  be  the  ge- 
nuine Children  of  our  Father  which  is  in  Heaven  :  By  this 
we  mall  have  a  certain  Argument  within  ourfelves,  of  our 
Refforation  to  the  divine  Image  :  And  by  this  we  mail 
referable  the  bleffed  God  in  his  moil  perfect  Property,  and 
fo  be  made  Partakers  of  the  divine  Nature  !  By  this  we 
fliall  glorify  Jehovah's  Name,  and  many  Ways  promote  his 
'Kingdom  :  And  by  this,  thro  the  gracious  Promife  of  God, 
our  Comforts  will  be  encreafed  in  this  Life,  and  the  De- 
gree of  our  Flappinefs  in  that  to  come. 

What  was  faid  before  concerning  the  Fear  of  God,  moula1 
excite  you  my  dear  Brethren,  to  examine  yourfelves  impar- 
tially thereby  :  for  thus  ycu  will  know  your  prefent  State 
towards  God,  whether  it  be  good  or  bad,  which  ye  cannot 
but  know  is  of  great  importance,  both  to  your  Comfort  and 
Safety. 

I  mini  befeech  you,  Sirs,  as  a  Meflenger  of  God,  and 
command  you  in  his  Name  and  by  his  Authority,  to  fear 
Jehovah.  To  this  ye  may  be  excited  by  the  following  Mo- 
tives,   iff.  It    is  equal    and   Reafonable :  If  Reverence  and 

Fear 


n  i  o  The  fear  of  God  inculcated. 

Fear  belongs  to  any,  furely  much  more  to  the  greateft  and 
beft  of  Beings  !  2dly.  It  is  Safe.  He  that  fears  God  need 
fear  noneelfe  !  3dly.  It  is  profitable  :  This  is  the  Beginning 
of  faving  Wifdom,  as  Solomon  obferves,  and  the  Root  and 
Spring  of  all  Vertue  and  Goodnefs,  To  this  the  Promifes 
of  God  are  made,  and  to  fuch  his  Mercy  and  Goodnefs  is 
extended  !  4thly.  It  is  generous  and  grateful.  Mis  Good- 
nefs muft  induce  us  to  fear  walking  unworthy  cf  it,  if  we 
are  not  loft  to  all  Senfe  of  Gratitude!  Now  the  Means  that 
are  helpful  to  the  aforefaid  Difpofition  are  thefe,  ift.  A  fre- 
quent Meditation  upon  the  Majefty  and  Goodnefs  of  God. 
2dly.  Upon  our  Corruption  and  propenfity  to  Sin  againft  him. 
3dly.  Upon  the  Bafenefs  of  the  Nature  of  Sin,  and  its 
dreadful  Confequences  !  4thly.  Upon  the  Omnifcience,  Om- 
niprefence,  Paver  and  Jufice  of  God,  as  an  avenger  of  Sin. 
O  may  it  pleafe  Almighty  God  to  fullfil  in  us  all  the  pre- 
cious Promifes  our  Text  contains,  that  we  may  fo  fear  the 
Lord  a  fid  his  Goodnefs  in  the  latter  Days  :  That  having  ferved 
our  Generation  according  to  the  Will  of  God,  during  the 
Space  appointed  for  our  Refidence  in  this  Vale  of  Sorrow, 
we  may  be  at  laft  tranilated  to  that  Kingdom  of  Peace,  of*" 
Love,  of  Light,  of  Purity,  of  Reft,  where  divine  Good- 
nefs appears  in  all  its  native  Majefty,  in  all  its  inexpreiTible 
Beauty,  without  an  intercepting  Glafs,  that  fo  we  may  be 
forever  with  the  Lord.     Amen,  Amen. 


SERMON 


The  Mercy  of  God  unfolded. 


$** 


SERMON     XVI 


EXODUS  xxxiv..  6. 

And  the  Lordpajfed  by  before  him ,  and  proclaimed,  the  Lor dy 

the  Lord  God,  Merciful  and  Gracious,  Long-fuff erring. 

IN  the  preceeding  Verfes  we  are  inform'd,.  that  the  Lord 
commanded  Mojes  to  hew  out  two  Tables  of  Stone, 
like  to  the  firft,  which  were  broken,  and  to  come  to 
Mount  Sinai  with  them  the  next  Morning.  Mofes 
readily  obey'd  the  divine  Injunction,  and  had  a  gracious  in- 
terview of  God.  No  {boner  had  he  reach'd  the  Top,  the 
fummit  of  Sinai 's  Mount,  but  theLord  defcended  in  a  Cloud, 
and  proclaimed  his  Name  !  The  Cloud  was  doubtlefs  fome 
~fenfible  Symbol  or  Token  of  the  divine  Prefence  !  Proba- 
bly Jehovah  made  a  Cloud  his  Pavilion  in  order  to  affect 
Mojes  with  with  an  awful  Reverence  of  his  Maiefty  and 
Glory,  and  to  let  him  know,  that  tho'  fomewhat  of 
God  was  reveal'd  to  him,  yet  that  much  more  was  conceal'd 
from  him  !  But  from  the  whole  we  may  learn  this  profitable 
LefTon,  viz.  That  it  is  only  in  the  Way  of  Obedience  that  we 
Gan  reafonably  expecl  the  Intimations  of  God's  gracious  Pre- 
fence  /  In  the  Words  of  our  Text  it  is  more  particularly  ob- 
ferv'd,  that  the  Lord  proclaimed  his  Name :  Doubtlefs  this 
Repetition  is  to  flgnify  to  us,  the  great  Importance  of  the 
Thing  ipoken,     Now  in  the  Proclamation  two  Things  may 

be 


3  i  2  The  Mercy  of  God  unfolded. 

be  taken  Notice  of,  viz.  the  Manner  and  Matter  of  it.  And 
i  ft.  As  to  the  Manner  or  Time,  it  was  while  the  Lord  pa  fed 
by  before  him.  The  Apprehenfions  we  have  of  God  in  this 
World  are  fliort  and  tranfient,  full  and  fixed  Views  are  re- 
ferv'd  for  a  future  State.  But  2dly.  The  Matter  of  the 
Proclamation  contains  a  Reprefentation  both  of  the  Great- 
nefs  and  Goodnefs  of  God.  And  iff  We  have  an  Account 
of  the  Greatnefs  of  God  in  thefe  Words,  The  Lord,  the 
Lord  God.     As  God  hath  his  Being  of  h  and   is    the 

Fountain  of  Being  to  all  Creatures,  fo  he  is  a  Strong  God, 
the  great  Original  of  all  Power.     This  Declaration  of  God's 

o  o 

Self-Ex  iftence  and  Almightinefs,    is  pre  fix  ;d  before  the   Dil- 
play  of  liis  Goodnefs,    to  excite   a  Fear  and  R.everence  of 
God's  Majefty,   and  thereby  to  deter  from  an   abufe  of  his 
Mercy.     In   the  2d  Place,   we   have  an  Account  of  God's 
Goodnefs,   in    three    noble    Inftances,    namely,   of  Me/rv, 
Grace  and  Long-Sufferring.     As  Gcd's  Greatnefs   is    men- 
tioned to  incite  Fear,   and    prevent  the   abufe  of  his  Good- 
nefs :  fo   is   his  Goodnefs  difplay'd  to  incite   Hope,  which 
is  the  Spring  of  Action,  and  to  allay  the  Terror  of  his  Great- 
nefs! The  firft  Manifeftation   of  divine    Goodnefs    here  ex- 
prefs'd  is  Mercy  j  he  is  Merciful^  this  fpcaks  his   companio- 
nate Tendernels  over  poor    miferable  Creatures,  like  that  of 
a   Father  to  his   Children.     This  is  put  firft,    becaufe   it  is 
the   firft  Wheel  in  all  the  Inftances  of  God's  good  Will  to 
fallen    Man,  whofe  Mifery  makes  him  an  Object    of  Pity, 
fud.  x.    16.      2clly.    He     is    Gracious-.      This  fpeaks   the 
Freenelsof  God's   Goodnefs  to  his    Creatures,    and  that   it 
is   vouchfif'd   entirely  becaufe  of  his  own    good  Pleaiure, 
and   not  for  the  Sake  of  any  Thing  in  them.     It  is  opposed 
to  the  Pavment    of  a   Price  (Exo.  xxi.    11.)  as  well  as    to 
Juftice  and  Merit.   (Pfal    xxxv.  7,    19.       1    Sam.   xix.    ^.) 
3dly.  He  is  Long-Jhff'ering,  this  fpeaks  the  flownefs  of  Je- 
hovah 


The  Mercy    of  God  unfolded.  313 

hovah  to  anger,  and  his  deferring  the  Execution  of  de- 
ferved  Vengeance  upon  Tranfgreflbrs.  Thus  God  waits  to 
be  Gracious  to  us,  and  wants  to  be  exalted  that  he  may- 
have  Mercy  upon  us !  The  Almighty  now  perform'd  what 
he  had  but  a  little  time  before  promifed  toMo/es.  Ex.  xxiii.  1 8 
And  he  J aid ',  I  bejeech  thee  to  few  me  thy  Glory,  and  he 
faid  I  will  make  all  my  Goodnefs  to  pafs  before  thee,  and  I  will 
Proclaim  the  Name  of  the  Lord  before  thee,  and  will  be 
Gracious  to  whom  I  will  be  Gracious,  and  will  fl:cw  Mercy 
on  whom  I  will  few  Mercy.  By  which  we  may  fee,  that 
God's  Goodnefs  is  his  Name  and  Glory  !  that  by  which  he 
will  be  known  by  his  intelligent  Creatures,  as  Men  are  by 
their  Names,  and  that  in  which  he  Triumphs  and  has  Com- 
placency !  God  had  before  made  himfelf  known  to  Mofes 
in  the  Glory  of  his  Self-Exiftance  and  Self-Sufficiency,  by 
the  Name  I  AM  THAT  I  AM ;  and  now  he  makes 
himlelf  known  by  the  Glory  of  his  Mercy,  Grace  and  Long- 
Juffering. 

Now  that  I  may  difcourfe  diftinctly  upon  thoie  three 
Attributes  of  God,  which  our  Text  contains,  I  mall  begin 
with  the  firft,  which  is  his  Mercy. 

The  Holy  Scriptures  frequently  affert  the  Mercy  of  God, 
Thus  he  is  call'd  the  Father  of  Mercies,  (2  Cor.  i.  3.)  He 
is  likewife  faid  to  be  abundant  in  Mercy,  (1  Pet.  i.  3.)  Rich 
in  Mercy,  (Eph.  ii.  4.)  Of  tender  Mercy,  (Pf.  xxv.  6.) 
to  have  Bowels  of  Mercy,  (Pfa.  xl.  11.  Luk.  i.  yS.)  Seeing 
that  Mercy  among  Men,  is  among  the  Number  of  Ver- 
tucs  and  Perfections,  in  which  Perfons  of  a  more  generous 
Mind  and  Temper  generally  excell ;  it  cannot  with  any 
fhadow  of  P^eafonbe  denied  to  God,  who  is  not  only  in- 
finitely Perfect  in  himfelf,  but  alio  the  Author  of  all  that 
Good,  that  Creatures  PoiTefs !  If  any  mould  object  and  fay5 

R  r  That 


2  1 4  The  Mercy   of  God  unfolded. 

That  Mercy  is  opposed  to   Juflice  y    and  therefore   cannot  be 
afcrib'd  to  God. 

Anf.  I  deny  it,  it  is  not  oppos'd  to  Juflice,  as  the  Verfe 
following  our  Tex-t  fhews,  keeping  Mercy  for  Thoujands,  and 
yet  will  by  no  Means  clear  the  Guilty.  God  never  fhews 
Mercy  contrary  to  Juflice,  as  he  never  exercifes  Juflice 
contrary  to  Mercy  j  yea  the  Almighty  feldom  or  never  ex- 
ecutes Juflice  without  fome  Preceeding  Expenie  of  Mercy,, 
and  therefore  by  pitving  the  miferable,  the  Lord  doth 
not  contradict  his  Juflice,  but  as  it  were  exceed  it.  As  if 
a  Creditor  gave  a  Debtor  a  Hundred  Pounds.,  who  owes 
a  Thoufand.  It  is  in  this  Senfe  that  the  Apoflle  James  ob- 
ferves,  That  Mercy  rojoyceth  again  ft  Judgment,  (Jam.  ii. 
1 3. |  2dly.  Some  do  object.,  That  Mercy  cannot  be  ajcrib'd 
to    God,   becaufe  it  implies   a  Senje  of  another s    Mifery. 

Anf.  Jt  is  true,  Mercy  is  not  in  God,  as  it  is  in  Men,  by 
Way  of  Quality  or  Paffion  !  For  then  his  Simplicity  and 
Happinefs  would  be  deflroyed.  However  fuch  a  Knowledge 
of  the  Mifery  of  -Creatures  belongs  to  God,  as  inclines  him 
to  relive  them  !  This  Anfelm  ipeaks  pertinently  upon  in  the 
following  Manner,  "  Thou  art  Merciful  0  God  according 
"  to  us,  and  according  to  thee.——JVhen  thou  beholds  cur  Mi- 
"  feries  we  feel  the  Ejfetf  of  Pity,  but  thou  doji  not  jeel  the 
"  AffeBion  of  Pity  j" 

In  difcourfing  upon  this  divine  Attribute  of  Mercy  it  will 
be  necefTary  to  fpeak  upon  its  Nature,  Kinds  and  Proptr- 
ties.  And 

1  ft.  Mercy,  inrefpect  of  its  Nature,  may  be  thus  de- 
fcrib'd,  viz.  That  it  is  the  Gcodnefs  of  God,  extended  to  the 
Miferable.  Here  good  and  bad  Angels  are  excluded.  The 
Good  becaufe  they  are  not  milerable,  and  the  Bad  becaufe 
they  are  wholly  given  up  to  Juflice,  2  Pet.  ii.  /..  But  God 
/pared  not  the  Angels   that  fimjed,    but  calf,     them  down   to 

J'Jelf 


The  Mercy,  of  God  unfolded,  %x  c 

Well,  and  delivered  them  into  Chains  of  Darknefs  to    be  re- 
ferv'd  unto  "Judgment.     Or  the  Mercy  of  God  may  be  thus 
defcrib'd,  viz.  That  it    is   that  Property  oj  the  Supream  Be- 
ing whereby  he  is  inclined  to  fuccour  his  Creatures  in  Mifery  y 
together  with  its    kind   Effects  upon   them.     Here     obferve 
ift.  That  the    fpecial  Object   of  Mercy,  is    the    Creature 
in  Mifery,  and  thus  it  is  diftinguifh'd  from  other  Attributes.. 
Goodnefs  confiders  it's    Object  as  Indigent,  and  fo  commu- 
nicates   needed    Benefits  ;  but    Mercy    confiders  its  Object 
as    Miferable,  becaufe    of    Sin  :    And    therefore  tho'     an 
Innocent     Creature     be    the     Objecl:     of    divine      Good- 
nefs and   Bounty,  it's  only   a  fallen  and  finning   Creature, 
that    is  the    proper    Objecl:   of  God's    Mercy.     Grace,  is 
Mercy,  or   Goodnefs  freely  di/pens'd,  and  therefore  it  confiders 
its  Object,  not  only  as  Miierable,  but  Unworthy  !  Where-  - 
as  Long-fufTcring    confifts    in    the   Sufoenfion    of   merited 
Vengeance,  and  the  Communication   of  immerited Benefits!" 
Thus  you   may  fee  that  all  thefe  Attributes    of  the  Deity, 
import  the   Communication  of  ibme  Good  to  the  Creature, 
and  are.  only  diftinguifh'd  in  Relation  to  the   Objects  upon 
which    they    are  exercis'd  !    Mifery  is  the    Foil    of  Mercy, 
it  can  have  no  other   Object;  hence   it  is  laid   Jud.    x.    16. 
That    his  Soul  was  griev'd  for    the  Mifery  of 'Ifrael  !     Un- 
doubtedly the  Vertue    of  Mercy  was  in  God  from  all  Eter- 
nity, but  there  was  no  Room  or  Occafion    for  its  Difplays, 
till  the  Creatures  fatal  Fall  from  God  and  Mifery  confequent 
upon  it,  provided  it  an  Object  to  be  exercis'd  upon.     Man 
by  Sin  robb'd   himfelf  of  his  Beauty   and  Happinefs,  and 
expos'd  himfelf  to  all  the  manifold  Miferies  of  this  and  the 
next  Life.     All  which    are   included    in  the    Sentence   of 
Death  annex'd  to  the  Breach-  of  the  firft  Covenant..  As  Man 
by  Sin  had  loft  all  Right  to  Happinefs,  and  on  the  contrary, 
rendered  himfelf  lyable  to  all  the  Threats  of  the  divine  Law.- 

R  r  2- 


3  1 6  The  Mercy  of  God  unfolded. 

fo  by  this  he  likewife  became  altogether  unprofitable,  (Rom. 
iii.  12 .)  having  loft  all  his  original  Power  to  glorify  God 
by  active  Obedience,  and  thus  he  had  no  ground  from  him- 
ielf  to  expect  the  divine  favour. 

2dly.  Seeing  the  Mifery  of  fallen  Mankind  is  Two-fold, 
viz.  Of  Sin  and  Punimment,  coniequently  the  Operations 
of  Mercy  confifl  in  affording  fuitable  Succours  under 
thefe  Maladies.  In  refpecr.  of  Sin  the  Mercy  of  God  fuc- 
cours  in  the  following   Inftances. 

i  ft.  In  reconciling  Sinners  to  himfelf,  by  the  Blood  of  his  on- 
ly begotten  Son  z  Cor.  v.  18.  For  the  Pur  chafe  of  which  Re- 
conciliation, the  eternal  Father  gave  his  beloved  Son  to  Shame 
Pain  and  Death.  John  iii.  16.  And  for  the  Application  there- 
of, he  confers  Faith  upon  the  Elect,  whereby  they  are  ena- 
bled to  accept  of  and  rely  upon  the  bleffed  Jesus  as  Medi- 
ator and  Reconciler.      And 

2dly.  By  renewing  Sinners  by  his  Spirit,  hereby  the 
Tyranny  and  Dominion  of  Sin  is  broken,  and  the  People 
of  God  enabled  to  overcome  Sin,  and  triumph  over  it.  Rom. 
vi.  12.  Let  not  Sin  reign  in  your  Mortal Bodies,  that  ye  f mild 
obey  it  in  the  Lufls  thereof  Rom.  vii.  25.  I  thank  God  thro' 
JESUS  CHRIST  our  Lord. 

In  refpect  of  Punimment,  divine  Mercy  Succours  in  the 
following  Manner. 

1  ft.    By  bearing    with    the   Sinner  for  a  Time    before 

Judgment  is  inflicted.     Rom.  ix.  22.  What  if  God  willing  to 

few  his  Wrath \  and  to  make  his  Power  known,  endurd  with 

much  long  fufering,  the  Veffels  of  Wrath  fitted   to  Definition. 

2dly.  By  threatning  Punifhments  againft  the  Impenitent, 
in  order  to  reclaim  them  from  their  Trefpaffes.  God  warns 
before  he  wounds,  and  fends  his  Servants  to  flay  Sinners  by 
his  Word,  before  he  flays    them  by  his  Sword/ 

sdly. 


The  Mercy  of  God  unfolded,  ^\y 

3<ily.  By  pointing  to  a  Remedy,  whereby  the  impend- 
ing Stroke  of  divine  Judgment  may  be  averted,  Jer.  xviii. 
7,  8.  At  what  Infant  Ijhall  fpeak  concerning  a  Nation,  and 
concerning  a  Kingdom  to  pluck  up,  and  to  pull  down,  and  to 
dejlroy  it,  if  that  Nation  again/1  whom  I  have  pronounced 
turn  from  their  Evil,  I  will  repent  of  the  Evil  I  thought  to 
do  unto  them.  If  Sinners  repent  of  the  Evil  of  Sin,  God 
will  avert  the  Evil  of  judgment, 

4thly.  By  inviting  of,  and  expostulating  with  Sinners  to 
accept  of  the  Remedy  propos'd.  Ifa.  i.  16.  Come  now  and  let 
us  reafon  together,  tbo'  your  Sins  be  as  Scarlet,  they  Jhall  be 
as  white  as  Snow,  tbo'  they  be  red  like  Crimfon,  they  fljall  be  as 
Wool.  Jer.  ii.  5.  Thus  fayeth  the  Lord,  what  Iniquity  have 
your  Fathers  found  in  me,  that  they  are  gone  jar  from  me, 
and  have  walked  after  Vanity  and  become  vain  ? 

5thly.  By  receiving  into  Favour  thofe  that  comply  with 
the  Remedy,  how  great  foever  their  Trefpaffes  have  been, 
by  forgiving  their  Sins,  fanctifying  and  fweetening  their  Sor- 
rows, and  fupporting  them  under  them  by  his  Spirit,  Love, 
Power.  Pfal.  ciii.  3.  Who  forgiveth  all  thine  Iniquities, 
who  healeth  all  thy  Difeafes.  2  Cor.  xii.  9.  And he  J  at 'dun- 
to  me,  my  Grace  is  fujfcient  for  thee.  2  Cor.  i.  3,  4.  Blef- 
fed  be  God  even  the  Father  of  our  Lord  JESUS  CHRIST,  the 
Father  of  Mercies  and  the  God  of  all  Comfort,  who  comfort- 
eth  us  in  all  our  Tribulation.  And 

6thly.  Such  as  do  not  accept  of  the  Remedy  offered,  af- 
ter the  Almighty  has  fufpended  the  Execution  of  Juftice, 
until  there  be  no  Remedy.  When  he  begins  to  inflict  de- 
fended Judgment  (in  General,)  he  doth  it  by  Degrees,  firft 
he  fends  lighter  Calamities,  and  when  thofe  do  not  re- 
claim the  Sinner,  he  fends  heavier.  In  the  Day  of  God's 
rough  Wind,  He  ftays  his  Eaif.  Wind.  Firft.  Rods  are. 
try'd,  and  if  thofe  do  not  avail,  Scorpions  may  be  expected. 

Jehovah 


3r  i  8  -  The  Mercy  of  God  unfolded. 

Johovah  does  not  all  at  once,    ftir  up  all  bis  Wrath.  Pjai. 
lxxviii.   38.     But  the 

2d.  Propos'd  was  to  fpeak  of  the  Kinds  of  Mercy.  Now 
r'the  Mercy  of  God,  may  be  faid  to  be  Two-fold,  viz.  Ei- 
ther common  or  I  fecial-  Common  Mercy  coniifts  in  confer- 
ring without  Diftinction,  upon  the  Children  of  Men,  the 
Outward  Comforts  and  Conveniences  of  Life,  and  hence 
the  Almighty  is  faid  to  caufe  his  Sun  to  rife  upon  the  Evil 
and  the  Good,  and  to  fend  his  rain  upon  the  Jufl  and  the 
Unjuft.  Mat.  v.  45.  But  thcfpecial  Mercy  of  God,  confiftsin 
conferring  upon  the  Elect,  fuch  Things  as  do  accompany 
Salvation^  and  that  thro'  Chriit,  in  the  Channel  of  the  New 
Covenant,.  Eph.  i.  ^..Bleffed  be  the  God  and  Father  of  our 
Lord  JESUS  CHRIST,  who  hath  blefjed  us  with  all  fpiritual 
Blefjings,  in  Heavenly  Places  in  CHRIST.  But  I  proceed 
to  the. 

3d.  Proposed,,  which    was   to  difcourle    upon    the   Pro-- 
perties  of  divine  Mercy.      And 

1  ft.  It  is  eternal,  Pfal.  ciii.  17.  The  Mercy  of  God  is 
from  everlafting  to  everlafting.  It  is  repeated  Twenty-fix 
Times  in  one  Plalm,  that  his  Mercy  endureth  forever.  Pfal 
exxxvh  And  this  may  juftly  enhanfe  our  Efteem  of  it,  and 
defire  after  it.  Tho'  God  may  hide  his  Pace  for  a  little 
Moment T  yet  with  everlafting  loving  Ejndnefs  will  he  retun 
to  his  People.     And 

2dly.  Godr$  Merey  is  great,  and  hence  God  is  faid  to  be 
plcntious  in  Mercy?  Pial.  lxxxvi.  5.  Rich  in  Mercy,  Eph.  ii. 
4.  And  in  Pfal.  Ii.  1.  We  read  of  the  Multitude  of  his  ten- 
der Mercies, .  And  in  (2  Sam.  xxiv.  1 4.)  his  Mercies  are  ex- 
prefly  faid  to  be  great.  But  methinks  the  greatnefs  of  God's 
Mercy  appears  efpecially,  by  considering  thefe  two  Thingsr 
viz.  What  is  the  Sinners  Due  according  to  find:  Juftice,  and 
:he  Mitigation   thereof,  which   he   enjoys  in  this  World. 

Suf-'N 


"l&e  Mercy  of  God  un folded.  gi^ 

Surely  the  Wages  of  Shi  is  Death.  Rom.  vi.  23.  which  in- 
cludes all  the  Miferies  of  this  prefent  Life,  as  well  as  the 
Pains  of  Hell  hereafter.  Now,  therefore  every  Mitigation 
of  thole  Miieries,  every  Comfort  the  Sinner  enjoys  is  Mercy, 
it  is  what  the  Sinner  has  forfeited  a  Right  to,  it  is  what  he 
deferves  not. 

3<dly.  The  Mercy  of  God  is  incomparable,  Jer.  iii.  1. 
They  fay -if  a  Man  put  away  his  Wife,  and  fie  go  from  him, 
and  become  another  Man' s,  fall  he  return  unto  her  again? — 
But  thou  haft  played  the  Harlot  with  many  Levers,  yet  return 
unto  me  faith  the -Lord!  The  Merciful  God  exceeds  his 
Creatures  both  in  giving   and  forgiving.     And 

1  ft.  In  giving  :  Our  Donations  are  often  extorted  from 
us,  but  he  gives  of  his  own  accord,  without  any  incentive, 
but  what  is   in  his  own  Bofom.   (Ifa.  lxv.  1.) 

2dly.  We  give  but  fmall  Gifts,  but  he  gives  the  greateft, 
viz.  Him/elf,  his  Son,  his  .Spirit,  his  Kingdom.  Job.  iii.  16. 

3dly.  We  give  to  our  Friends,  but  Jehovah  confers  ma- 
ny Donations  on  his  Enemies.    (Mat.  v.  45.) 

4thly.  We  are  ibon  weary  of  giving,  but  ib  is  not  God, 
he  is  unwearied  in  his  Mercy  (to  the  Penitent)  he  giveth  li- 
berally and  upraideth  not,   Jam.  i.  5.       And 

2dly.  The  Merciful  God  exceeds  his  Creatures,  in 
forgiving, 

1  ft.  Men  are  revengful  to  thofe  that  wrong  them,  but 
God  is  merciful  and  gracious,  longfujfering,  as  our  Text  af- 
ferts.  How  remarkable  to  this  Purpofe  are  thefe  Words 
•of  the  Prophet  Hof  xi.  9.  /  will  not  execute  the  Fiercenefs 
of  mine  Anger,  I  will  not  return  to  dcfiroy  Ephraim,  fir  I 
am  God  and  not  Man. 

2cl!y.  Men  are  difficultly  drawn  to  forgive,  and  cannot 
forgive  often,  God  but  is  ready  to  pardon  Neh.  ix*  17.  And 
do.:s  multiply  Pardons, 

3%- 


a  2  o  2"^*  Mercy  of  God  unfolded. 

odly.  Sometimes  Men  forgive  when  it  is  not  in  their 
Power  to  revenge  themfelves,  but  Sinners  are  always  under 
God's  Controle,   and  within  the  reach  of  his  Arm.     But 

4th.  The  Mercy  of  God  is  fare,  and  infallible,  If  a.  lv. 
3 .  Incline  your  Ear,  and  come  unto  mer  hear  and  your  Soul 
Jhall  live  (and  I  will  make  an  everlafting  Covenant  with  youy 
even  the  fur  e  Mercies  of  David.  And  hence  it  is,  that  the 
Gifts  and  Calling  of  God  are  faid  to  be  without  Repent- 
ance, and  that  the  Foundation  of  God  /lands  fare.  The  Lord 
knoweth  who  are  his.  God's  fpecial  Mercy  to  his  People 
is  built  upon  the  fure  and  invariable  Foundation  of  his 
Purpofes  and  Promifes,  as  well  as  the  Satisfaction  and 
Interceflion  of  Christ.         And 

rthly.  God's  Mercy  is  free  Ephef.  i.  11.  In  whom  al- 
fo  we  have  obtained  an  Inheritance,  being  predf  mated  ac- 
cording to  the  Purpofe  of  him,  who  worketh  all  Things  after 
the  Counfelofhis  own  Will.  Albeit  the  Vertue' of  Mercy 
belongs  to  God,  in  refpect  of  his  Being,  yet  the  Difpenfation 
of  it  depends  entirely  upon  God's  good  Pleaiure,  and  hence 
the  Apoftle  Paul  informs  us,  That  it  is  net  ofhimthatwilletky 
nor  of  him  that  runneth,  but  of  God  that  feweth  Mercy  and 
that  he  hath  Mercy  upon  whom  he  will  have  Mercy,  and 
whom  he  will  he  hardeneth,    Rom.  ix. 

Now  becaufe  when  fuch  Things  a?  are  really  or  feem- 
ingly  contrary,  are  put  together,  they  ill  u  finite  each  other. 
It  may  not  be  improper  before  I  proceed  to  the  Improve- 
ment of  this  Subject  to  difcourie  upon  the  Severity  of  God 
in  his  Judgments,  which  is  feemingly  oppos'd  to  his  Mer- 
cy. Of  this  mention  is  made  Rom.  xi.  22.  and  in  many 
other  Places  of  Scripture ;  and  of  this  there  be  many  Ex- 
amples upon  facred  Record,  fuch  as  the  Inftances  of  the 
fallen  Angels,  our  firft  Parents,  the  old  World,  Pharaoh, 
the  Egyptians-,  Korah,  Dathan,   Abiram,  Achan,  Ananias^ 

and 


The  Mercy  of  God  unfolded.  321 

and  Saphira,  and  many  others.  From  which  we  may 
gather,  that  God's  Judgments  which  he  exercifes  by  his 
Severity,  are  no  other  than  lingular  Punimments  inflicted  for 
lingular  Offences.  The  meritorious  Caule  of  them,  is  fome 
agravated  Iniquity,  the  Nature  of  which,  is  often  pointed 
out  by  the  Punimment  inflicted,  which  is  not  common  but 
lingular.  Adonibezeck,  who  had  cut  off  the  Thumbs  and 
Great-Toes  of  Threefcore  and  Ten  Kings,  was  ferved  fo 
himfelf.  (Judges  i.  6,  7.)  And  hence  Samuel  iayeth  con- 
cerning Agag,  That  as  his  Sword  made  Women  Childlefs,  fo 
bis  Mother  Jhould  be  Childlefs  among  Women.  1  Sam.  xv.  33. 
Hence  the  Lord  elfewhere  threatens,  that  thofe  who  fled 
the  Blood  oj  others,  jhould  them/elves  have  Blood  to  drink. 
Thus  you  fee  that  the  Punimment  does  often  refemble  the 
Sin  that  procur'd  it.  Now  the  Judgments  of  God,  are  of 
various  Kinds,  viz.  Spiritual  or  Bodily,  Private  or  Pub- 
lick.  Spiritual  Judgments  are  fuch  as  thefe,  viz.  A  Famine 
of  the  Word,  Amos  viii.  11,  12.  Leanefs  of  Soul  and  Back- 
JU  dings.  Rev.  ii.  5.  Errors  in  Judgment.  2  Thef.  ii„  10,  11. 
And  for  this  Caufe,  God  /hall  fend  them frong  Delufion,  that 
they  jhould  believe  a  Lie.  Corporal  Judgments  are  War, 
Peftilence,  Famine,  Drowth  &  the  like.  Now  the  procuring 
Caufes  of  publick  and  epidemical  Judgments,  are  fuch  as 
thefe  following,  viz.  Ingratitude  againfi  God,  Ifa.  i.  3.  Con- 
tempt oj  his  Word,  Ifa.  xlii.  24.  Who  gave  Jacob  for  a  Spoil, 
and  Ifrael  to  the  Robbers,  did  not  the  Lord,  he  aganfl  whom 
we  have  finned, :  For  they  would  not  walk  in  his  Ways,  nei- 
ther were  they  obedient  unto  his  Lave.  Another  Caufe  of 
Judgments,  is  fighting  of  the  Minifters  of  God.  2  Chroiu 
xxx  vi.  16.  But  they  mocked  the  Me  fingers  oj  God,  and  de- 
fpis\l  his  Word,  and  mifus'd  his  Prophets,  until  the  Wrath  of 
the  Lord  arofe  againfi  his  People,  til  there  was  no  Remedy. 
Befldes  Pride  and  Idolatry  are  procuring  Caufes,  of  divine 

S  5  judgments. 


322  The  Mercy  of  God  unfolded. 

Judgments.  Ifa,  ii.  1 1 .  The  lofty  Looks  of  Man  Jhall  be 
humble  a \  and  the  Hau^htinefs  of  Men  fall  be  bro't  down 
Jer.  ii.  13,  14.  Likewife  the  following  Evils  againft  our 
Neighbour,  are  Caufes  of  divine  Judgments,  viz  Opprefjion 
of  the  Poor  Ifa.  iii.  1 4.  The  Lord  will  enter  into  Judgment 
with  the  Antients  of  his  People,  and  the  Princes  thereof :  For 
ye  have  eaten  up  the  Vineyard,  the  Spoil  of  the  Poor  is  in  your 
Houjes  2dly.  Wronging  the  Widow  and  Father  lefs  Ifa.  i. 
23.  They  judge  7iot  the  Father  lefs >  neither  does  theCaufe  of 
the  Widow  come  before  them.  3diy„  Cheating  the  Labourer 
of  his  Hire.  Jer.  xxii.  13.  Woe  unto  him  that  huildeth  his 
Houfe  by  Unrighteoujnefs,  and  his  Chambers  by  Wrongs  that 
ufeth  his  Neighbours  Service  without  Wages,  and  giveth  him 
not  for  his  Work.  The  Prophet  Hofea  mentions  a  Num- 
ber of  Caufes  together  in  the  Fourth  Chap,  of  his  Book, 
r .  &  2.  verfes.  Hear  the  Word  of  the  Lord  ye  Children  oj ' 
Ifrael,  for  the  Lora  has  a  Controverfy  with  the  Inhabitants 
of  the  Land,  becaufe  there  is  no  Truth,  nor  Merer,  nor  Know- 
ledge of  God  in  the  Land.  By  fwcaring  and  lying,  and  kill- 
ing, and  jlcaling,  and  commiting  Adultery,  they  break  out,  and 
Blood  touchcth  Blood  therefore  fall  the  Land  mourn.  To  the 
aforefaid  Caufes  of  divine  Judgments  I  may  add,  Covetouf- 
nef's  and  Hypocrify.  Ifa.  v.  8,  13.  Woe  unto  them  that  joy n 
Houfe  to  Houfe.— Therefore  my  People  are  gone  into  Captivity. 

Ifa.  x.  6.    O  Aflyrian,  the  Rod  of  mine  Anger Imoillfend 

him  againjl  a  Hypocritical  Nation.  Here  it  may  beobferv'd, 
that  Judgments  are  not  always  fent,  except  the  aforefaid  E- 
vils  become  general,  and  are  attended  with  Impudence,  af- 
ter various  Warnings  {Jer.  v.  1.  Ifa.  iii.  g.Pf.xcv.  10.  11.) 
Now  the  Judgements  of  God  are  always  juft,  and  fome- 
times  unfearchable  and  wonderful :  For  fometimes  he  not 
only  fends  them  on  the  Ungodly,  but  upon  his  own  Peo- 
ple.    Yea    as  the  Apofllc   Peter  obferves.  Judgment  begins 

at 


The  Mercy  of  Goa  apply  d  323 

at  the  Houfe  of  God.  The  Lord  threatned  his  People  of  old  ; 
that  them  only  he  had  known  of  all  the  Families  of  the  Earth, 
and  therefore  he  would punifo  them  for  their  Iniquities,  Hence 
David  tells  us,  that  his  Fief  trembled 'for  fear  cf  God,  and 
that  he  was  ajraid  oj  God's  "Judgments.  I  it  ay  add,  that  the 
End  of  God's  Judgments,  is  the  glory  of  God's  Holinefs, 
the  Converiicn  and  Humiliation  of  ibme,  and  the  harden- 
ing of  others.  Witnefsthe  Prodigal,  Pharaoh  and  others: 
But  it's  Time  to  proceed  to  the  improvement  of  this  Sub- 
ject.    And 

iff.  We  mould  be  cautious  of  abufing  God's  Mercy,  let 
us  beware  that  we  fuck  not  Poifon  out  of  th at  fweet  Flow- 
er. To  take  encouragement  to  go  on  in  Sin,  becaufe  of 
God's  Mercy,  is  the  vilefr.  Inftance  of  Ingratitude,  and 
juifly  expopoies  to  an  agravated  Condemnation,  abus'd 
Mercy  turns  into  enrag'd  Fury  and  Vengeance,  Deuf.  xxix. 
19.  If' he  hie/,  hinff fixing,  I  fall  have  Peace,  tho'  I  walk 
after  the  Imagination  of  my  Heart,  to  add  Drunkenefs  to 
Thirfl.  The  Lord  will  not  fpare  him,  hut  the  Anger  of  the 
Lord  and  his  Jeakufy,  Jhallfmoak  againfl  that  Man,  and  all 
the  Curfes  that  are  written  in  this  Book,  fhaU  lie  upon  him. 

2dly.  The  Mercy  of  God  offers  Encouragement  and  Sup- 
port to  the  People  of  God  in  all  their  Diftreffes,  whether 
outward  or  inward  !  Are  they  iiffiicted  with  outward  Straits? 
The  Merciful  God  who  is  their  Shepherd,  will  not  fuffer 
them  to  want,  but  make  their  Bread  and  Waters  fure  !  He 
that  hears  and  feeds  the  Ravens,  will  iiirely  hear  and  help 
his  Children  !  Have  they  backfliden  from  God,  and  are 
they  labouring  to  be  forrowfully  fenfible  hereof?  Then  may 
they  encourage  themielves  in  this,  that  all  Gods  Hays  are 
Mercy  and  Truth,  and  that  the  Mercy  of  Jehovah  endureth 
pi  ever  !  He  will  begin  and  end  with  Mercv,  and  fuch  as 
are  under  the  firft  Convictions  of  Sin,  m*ay  take  Encourage- 

S  s   2  mert 


324  ¥he  Mercy  of  God    apply' d. 

ment  from  the  Mercy  of  God,  which  is  great  above  the 
Heavens,  and  moll:  freely  difpenfed  upon  the  vilefl  Creatures ! 
Mercy  confiders  not  what  one  deferves,  but  what  he  needs ! 
God  is  more  inclin'd  to  Mercv  than  Wrath  ;  Ju/lice  and 
Judgment  is  his  Jlrange  Work,  but  Mercy  is  his  Delight. 
Mic.  vii.  iS.  " 'If 's  delightful  to  the  Mother,  fayeth  Chry- 
iC  fofttme,  to  have  her  Breajls  drawn ;  fo  it  is  to  God,  to 
"  have  the  Breafts  of  his  Mercy  drawn"  The  Almighty  is 
flow  to  Anger,  but  ready  to  forgive,  Pial.  lxxxvi.  5.  Let  us 
therefore  entertain  honourable  Thoughts  of  God's  Mercy, 
and  truft  in  it  forever,  (Pial.  lii.  8.)  What  greater  En- 
couragement can  there  be  to  believe,  than  the  Mercy  of 
God.  Mercy  is  one  of  the  mofr.  orient  Pearls  of  the  Crown 
of  God;  he  reckons  it  his  Glory  to  beconferringPardons  upon 
penitent  TranfgrerTors !  And  therefore  he  invites  poor  Sin- 
ners to  come  and  lay  hold  on  his  Mercy,  Rev.  xxii.  1 7.  IVho- 
foever  will,  let  him  come  and  take  of  the  Water  of  Life  free- 
ly !  Mercy  woo's  Sinners  in  the  moft  importunate  moving 
and  condefcending  Strains.  Ifa.  lv.  1.  Ho  roery  one  that 
thirfteth,  come  ye  to  the  Waters,  and  he  that  hath  no  Money 
come  ye,  buy  and  eat  -,  come,  buy  Wine  and  Milk,  without 
Money  and  without  Price !  And  what  Joy  does  the  Al- 
mighty exprefs  when  Sinners  accept  of  the  Propofals  of 
his  Mercy,  when  the  Prodigal  Son  rcturn'd  from  his 
Wandrings  how  much  did  it  pleafe  the  indulgent  Father,  who 
made  a  Feaft  to    exprefs  his  Joy  on  that  Occalion  ? 

We  mould  be  induced  to  enquire  into  the  State  of  our 
Souls,  in  order  to  know  whether  we  have  an  Intereji  in 
the  fpecial  Mercy  of  God  or  not !  For  it  will  be  miferable 
and  ruining  to  us  in  the  IiTue,  if  wc  content  ourfelves 
with  common  Mercies !  Now  we  may  be  hclp'd  to  de- 
termine this  important  Point,  by  an  Impartial  comparing 
of  ourfelves  with  the    following  Particulars,  viz.    ift.  Such 

who 


The  Mercy  of  God    apply' d.  325 

who  have  an  Intereft  in  the  fpecial  Mercy  of  God,  have 
been  (if  of  adult  Age  when  converted)  made  fenfible  of 
their  Mifery  without  it,  and  their  unworthinefs  of  it,  with 
the  Prodigal  and   Publican. 

2diy.  They  have  been  ftir'd  up  to  folicitous  Enquiries 
how  they  might  obtain  an    Intereft    therein,    A6f.  ii.    37. 

3 dry.  Such  have  deliberately  and  without  Referve  con- 
fented  to  embrace  Christ  Jesus  (the  Fountain  of  Mercy) 
in  all  his  Offices  and  Relations,  and  refolv'd  to  bear  his 
Crofs,  and   obey  his    Laws.   (yob.  i.   12.) 

4thly.  And  in  Confequence  hereof  they  find  the  gene- 
ral Byafs  of  their  Affections  going  towards  God  and  a  ha- 
bitual Carefulnefs  to  do  the  Things  that  are  pleafing  to  him. 
Now  thofe  who  upon  Examination  find  themfelves  desti- 
tute of  the  aforelaid  Characters,  mould,  in  order  to  obtain 
Mercy,  ift.  Think  ferioufly  upon  all  the  KindnefTes  of 
Heaven  towards  them,  together  with  their  innumerable 
Sins  againft  thofe  Mercies,  and  the  Dangers  to  which  they 
are  thereby  expos' d.  2diy  Attend  with  Diligence  upon 
the  preached  Word  ;  for  it  is  by  the  Foolifhnefs  of  preach- 
ing, that  God  faves  thofe  that  believe.  3dly.  Bewail  your 
Sins  againft  the  Mercies  of  God.  Let  the  Goodnefs  of  God. 
lead  you  to  Repentance.  4thly.  Try  to  reform  your  Lives, 
Let  the  Wicked  Man  for  fake  his  Ways,  and  the  Unrighteous 
Man  his  Thoughts,  and  turn  unto  God,  for  he  will  have 
Mercy  upon  him,  and  to  our  God,  for  he  will  abundantly 
pardon.  And  5thly.  Pray  earneftly  and  frequently  to  God 
for  Mercy,  in  the  Name  of  Christ  with  Fear  and  Hope. 

And  let  me  exhort  thofe  that  have  obtain'd  the  fpecial 
Mercy  of  God,  to  walk  worthy  of  it,  ift.  Praife  God 
for  his  Mercy  in  the  Pfalmift's  Language,  Pfa.  ciii.  1. 
Blefs  the  Lord  0  my  Soul,  and  all  that  is    within  ?ne  blefs  his 

holy 


$z6  The  Mercy  of  God  apply 'd. 

holy  Name.  Such  as  have  been  Monuments  of  Mercy, 
fhould   be  Trumpets  of  Praife. 

2dly.  Love  God.  Mercy  is  a  powerful  Excitement  to 
this,  Pfa.  xviii.  i .  /  will  Love  thee  O  Lord  my  Strength, 
Surely  that  Heart  is  harder  than  Marble  andAdamant,  which 
Mercy  will  not  melt.  "  I  would  hate  my  own  Sari  (faith 
"  Auftin)  //  /  did  not  find  it  loving  God*  We  mould  love 
God  for  outward  Comforts,  but  much  more  for  fpecial  and 
enduring  Mercies. 

3dly.  Let  us  imitate  the  Mercy  of  God  in  mewing  Mer- 
cy to  our  fellow  Creatures,  God  is  the  Father  of  Mercy, 
fhew  yourfelves  to  be  his  Children,  by  being  like  him.  It 
was  a  juft,  Obfervation  of  Amhrofe,  "  That  the  Sum  of'Re- 
"  ligion  is  to  be  rich  in  Works  of  Mercy."  O  let  the  Lamp 
of  our  Profefhon  be  fiil'd  with  the  Oyl  of  Mercy  !  And  to 
this  our  dear  Lord  exhorts  us,  Mat.  vi.  36.  Be  merciful  as 
your  Father  alfo  is  merciful, 

But  let  the  Defpifers  and  Abusers  of  Mercy,  who  go  on  in 
a  Courfe  of  any  of  the  Evils  before  mentioned,  which  pro- 
cure the  Judgments  of  God,  be  intreated  to  repent  and  re- 
form fpeedilv,  other  wife  ye  may  expect  the  dreadful  Effects 
of  divine  Severity  in  fome  or  all  of  the  Inftances  thereof 
before  exprelfed !  By  your  ungrateful  Returns  for  Mercies 
receiv'd,  You  treafure  up  Wrath  againft  the  Day  of  Wrathy 
and  the  Revelation  of  the  righteous  Judgment  of '  Gcd.  Tho' 
God  be  Gracious  and  Merciful^  Jlow  to  Wrath,  yet  he  will  by 
no  means  clear  the  Guilty.. 


SERMON 


The  Grace  of  God.  327 


SERMON  XVIL 


EXODUS  xxxiv.  6. 

And  the  Lord  pa  fed  by  before  him,  and  proclaimed,  the  Lord, 
the  Lord  God,  Merciful  and  Gracious,  Long-fuff erring. 

OU  may  remember  that  in  the    preceeding  Sermon 

upon  this  Text,  after  the  Explication  of  it,  I  dif- 

courfed  upon  the  Mercy  of  God.     The  next  divine 

Attribute  that  comes  now,  according  to  the  .Order 

of  our   Text,  to  be  confider'd,  is  the  Grace  of  God.     The 

Lord  is  Merciful  and  Gracious. 

There  is  Nothing  more  frequently  mentioned  in  Scripture, 
than  the  Grace  oj  God.  I  mail  mention  but  a  few  ParTages, 
for  if  I  mould  take  Notice  of  all,  I  mull  tranfcribe  a  great 
part  of  the  Bible.  Ephef.  i.  6.  To  the  Praife  oj  the  Glory 
of  his  Grace,  wherein  he  hath  made  us  accepted  in  the  Beloved. 
Pfal.  cxii.  14.  He  is  Gracious  and  ftdl of  Compaff on.  2  Cor. 
xiii.  14.  The  Grace  of  our  Lord  Jesus  Christ,  a?td  the 
Love  of.  God  be  with  you  all.  In  fpeaking  upon  this  Subject 
I  purpofe, 

I.  To  explain  its  Nature. 

II.  Shew  its  Kinds. 

III.  Mention  fome  Confiderations,  fervingto  manifeil  its 
Sovereignty  and  Glory. 

IV, 


328  The  Grace  of  God  explained 

IV.  Confider   what  is  realy  and  feemingly  opposed  there- 
to, and  then  proceed  to  fome    Improvement . 

I  return  to  conliderthe  firiT:  proposed,  which  was  to 
explain  the  Nature  of  the  Grace  of'  God.  Now  the  Word 
Grace  lignifies  fomething  that  is  free,  as  was  obferv'd  in 
the  preceeding  Sermon,  and  it  is  taken  two  Ways,  either 
for  an  Attribute  of  God,  which  is  in  God,  or  for  the  Gift 
of  God,  which  is  from  God.  In  the  firft  Senfe  the  Grace 
of  God  fignifies  his  free  and  fovereign  Benevolence,  by 
which  he  peculiarly  favours  and  doth  Good  to  his  Crea- 
tures, whence  God  is  call'd  Gracious  as  in  our  Text,  i.  e. 
Endow'd  with  Grace.  As  from  his  Goodnefs  he  is  cali'd 
Goody  and  from  his  Juftice  Juft.  The  Gifts  of  God,  which 
are  the  Effects  of  the  Grace  that  is  in  him,  are  metoni- 
micaly  call'd  Grace,  efpecially  fuch  of  them  as  are  Peculi- 
ar and  Special,  /'.  e.  Such  as  are  confer'd  upon  fome,  rather 
than  others.  Hence  fome  Divines  obferve,  that  the  Word 
Grace  intends  either  ill.  The  Grace  freely  Giving,  (Matt. 
xi.  26.)  Which  they  term  (Gratiam  gratis  da  fit  em  J  or 
the  free  Favour  of  God,  or  the  Grace  freely  given,  (which 
they  call  Gratiam  gratis  datam.)  And  this  imports  any 
Kind  of  Benefit  which  the  Almighty  confers  upon  his  Crea- 
tures, whether  Good  or  Bad,  which  makes  them  not  in  the 
leait  the  more  acceptable  to  God.  Or  thirdly  the  Grace 
which  makes  acceptable,  (which  they  term  Gratiam gratum 
facientem)  viz.  All  the  faving  Gifts  of  God,  Faith,  Hope, 
Charity,   by  which  we  pleafe  him. 

Now  the  Grace  of  God  maybe  thus  defcribed  viz.  That 
is  a  Property  oj  the  Deity,  whereby  he  is  inclind  to  difpenfe 
undeferved  Kindnefses  upon  his  Creatures  frei  l\\  and  in  a  fbve- 
rcignWay*  The  Difpenfations  of  Grace  have  no  Depend- 
ance  upon  any  Dignity,  or  Merit  of  Creatures  upon  whom 
Benefits  are  confer'd.   {Rom.    xi  6.)  But  the.  whole    Rea- 

ibn 


Tide  different  Kinds  of  Grace,  j  2  9 

Ion  thereof  is  the  good  Pleafure  of  God's  Will,  (Mat.  xi. 
26.)  which  refpects  ail  Creatures,  even  to  the  noblefl  An- 
gels. Whatever  any  of  thefe  enjoy,  they  have  it  of  Grace, 
for  who  among  all  created  Reings,  has  firft  given  to  Godv 
and  itjhallbe  reotifpenfedto  him  again  Rom.  xi.  35.  In  the 
mean  Time,  thefe  Things  are  more  properly  and  peculiar- 
ly afcrib'd  to  Grace,  which  are  different  from  Nature.  Na- 
ture and  Grace  mould  not  be  confounded  ;  fuch  Things  as 
by  the  kind  Constitution  of  God,  belong  to  every  Creature 
according  to  their  different  kinds,  are  not  uiually  call'd 
Grace,  becaufe,  tho'  they  be  undue,  yet  they  belong  to  Na-- 
ture.    But  to  make  this   more  plain,  let  us  conilder  the 

2d.  Proposed,  which  was  to  fpeak  of  the  Kinds  of  Grace ; 
and  here  it  may  be  obferv'd,  that  Grace  is  Three-fold3. 
viz.  Univerfaly  common,-  and  faying.     And 

1  ft.  Univerfal  Grace  is  that,  whereby  febovah  difpenfes' 
natural  Things  upon  a/Ihis  Creatures,  and  hence  he  is  call'd 
the  Saviour  of  all  Men.  1  Tim.  iv.  10.  And  is  laid  to  pre- 
ffrve  Man  and  Beafl,  Pia.  xxxvi.  6.  He  cauies  his  Sun  to 
rife  upon  the  Fields  of  the  Evil  and  the  Goody  and  fends  his 
Rain  upon  the  fuft  and  Unjufl  ;  He  gives  to  Man  Life, 
Health,  Strength,  and  all  the  Supports  he  enjoys  therein,  all 
which  being  undeferv'd,  may  be  call'd  Grace  -y  but  accord- 
ing to  the  Ufage  of  Scripture^  and  Antiquity,,  they  feldom 
and  lefs  properly  bear  that  Name, 

2dly,    Common  Grace  co/ififls  in  the  Communication  of 'mo-- 
ral  good  Things  upon  Men  promifcuoufy,  whether  they  be  good 
or  bad,    eleSl  or  not  elec~t,  fuch  as  natural  Wifdom 1  and  Pru- 
dence, and  all  the  Train  of  moral  Verities,  in  which-  even  fome 
Pagans  have  excell'd,    And   to  thefe  we  may  add,  all  out- 
ward religious  Priviledgcs  and  Means  of  Grace  3    together ' 
with  thofe  tranfient  Effects  which  are  fometimes  produced,. 
by  them  upon  the  Unregenerate,  fuch  as  ibrne  kind  of  Illu-  - 

T  t  sanation,* 


3  3  o  The  Nature  of  faving  Grace. 

mination,  and  Stirrings  of  religious  Affection.  In  a  Word 
all  thofe  commonOperations  of  theHoly  Spirit,  which  are  not 
follow'd  by  a  habitual  and  faving  Change,  muft  be  aicrib'd 
hereto.  Of  thefe  mention  is  made  Heb.  vi.  i.  c,  6.  and 
alfo  in  the  Parable  of  the  Sower,  Mat.  xiii.  20,  21.  But 
he  that  received  the  Seed  Into  Stony  Places,  the  fame  is  he  that 
hcareth  the  Word,  and  anon  with  Joy  receiveth  it,  yet  ',..  th 
he  not  Root  in  himfelf  hut  dureth  for  a  while,  for  when  Tri- 
bulation or  Per  (edition  arifeth,  becaufe  of  the  Word,  by 
by  he  is  offended.     But 

3  dry.  Saving  Grace  is  that  undue  or  undeferved  Lve  of 
God,  whereby  he  confers  upon  the  EleSi  only,  faving  Benefits,  of 
his  own    meer  good  Pieafure.      Here  obierve 

1  ft.  That  it  is  Love ,  or  the  kind  Inclination  or  Propen- 
iion  of  God's  Will    to  communicate  good   to  his  Elec\ 

2diy.  It  is  indue,  undeferved  Love.  The  Objects  of  this 
Love,  eonfider'd  ac  Creatures,  can  merit  no  Good  at  the 
Hand  of  God,  feeing  they  have  receiv'd  their  All  from 
him,  furely  they  cannot  put  the  Almighty  in  their  Debt, 
by  giving  him  what  is  his  own  3  and  eonfider'd  as  Sinners, 
who  by  their  voluntary  Tranlgreffiph,  have  fallen  fhort  of 
his   Glory,   they  deferve.  his  high  and  dread  :    ;>re. 

3dly.  It  is  diftinguijhing  Love,  manifefted  to  the  Eleft 
in  a  fovereign  Way,  according  to  the  good  Pieafure  cfil  :'s 
Will.  Ephef.  i.  9.  That  is  given  to  one  winch  is  denied  to 
another,  and  only  becaufe  it  is  God's  Pieafure.  Herice 
is  that  Querry  of  one  of  Christ's  Difciples.  John  xiv.  22. 
Lord  how  is  that  then  wilt  mamfefi  thy  felf  to  us^  and  not 
to  the  World  And  does  not  our  Lord  himfelf,  thank  his 
eternal  Father   for  the  Difplays    of  his  S  '  in  this 

Refpecl,   Mat.  xi.  25,  26.   I  thank  thee  O   Father,  Lord  of 
Heaven  and  Earth,  becaufe   thou  hajl  hid  thefe    Thin 
the  Wife  and  Prudent,    and  revealed  the  in  unto  Babes,  even  ft 

her. 


Flcd'iion  of  pure    Grace.  331 

Father,  for  fo  it  fecmed  good in  thy  Sight.  It  is  but  a  few,  a 
Remnant  of  the  fallen  Race  of  Mankind,  upon  whom  God 
is  pleafed  to  vouchfafe,  and  in  whom  he  is  r  leafed  to  glorify,, 
his  fpecjal  Grace  Lukexm.  24.  Rom.  ix.  2,  7.  Eiaias  cryeth 
alfq^  concerning  Ifrael,  tho*  the  Number  of  the  Children  of  \{~ 
rael,  be  as  the  Sand  of  the  Sea,  a  Remnant  Jkall  be  jiaifed. 

4thiy.  It  is  efficacious  Love,  which  confers  faving  Benefits^ 
hence  it  is  call' d  the  Grace  of  God,  which  bringeih  Salvation* 
Tit.  ii.  11.  And  the  Bleuangs  it  vouchsafes,  are  term'd  Things 
that  accompany  Salvation  Heb.  vi.  0.  And  hence  the  Pialmift 
prays,  Ff.  cvi.  4.  Rememh  r  me  G  Lord,  with  the  Favour 
that  thou  bear  eft  unto  thy  Feople.  0  vifii  me  with  thy  Salva- 
on  f  that  I  may  fee  the  Good  of  thy  CI  /<  n,  that  I  may  rejoyee 
in  the  Gladnejs  of  thy  Nation,  that  I  may  glory  with  thine 
Inheritance.  And  here  it  may  he  neceflary  to  obierve  par- 
ticularly that  divine  Love  confers  freely  upon  the  Elect,. 
or  Concerts,  for  them  the  following  important  Benefits,  viz. 

ift.  Election,  this  is  free  and  gracious,  without  Faith  or 
"Works  fovcihen  Ram.  xi.  5.  Even,  fq  then,  at  this  prefent 
Time  aljh,  there  is  a  Remiuznt  according  to  the  Election  of 
Grace.  Ephef.  i.  5.  Having  f  rede  filiated  us,  unto  the  Adop- 
tion of  Children,  by  Jesus  Christ  to  him f elf  according  to  the 
good  F  leaf' re  of  his  Will.  If  it  be  by  Grace  it  is  no  more 
of  Works,  etherwife  Grace  would  be  no  more  Grace,  and  Works 
d  be  no  more  Works.  Rom.  xi.  6.  To  the  fame  Effect  the 
Apcfile  elfewhere  obicrves  That  it  is  not  of  him  ihatveiUeth, 
nor  cf  him  that  runneth,  hut  of  God '  that  fieweth  Mercy,  Rom- 
i::.  16.  It  is  inconfiftent  with  the  Independency  and  Immu- 
tability of  God,  to  fuppofe  that  any  Thing  without  him* 
mould  alter  or  incline  his  WilL 

2dly.    Redt  1    is  likewke  oi Free  Grace.   The  contri- 

vance of  this  Scheme  cf  Happinefs,  as  well  as  the  /ending  of 
the  biefled  Son  of  God  id   ericct  it,  by  his   Obedience  and 

T  t  2.  Sufferings, 


3  3  2  Redemption  of  pure   Grace. 

and  Sufferings  were  marvellous  Difplays  of  the  Fathers 
pure  Affection  to  a  miferable  World  !  i  John  vi.  10, 
Herein  is  Love,  not  that  we  loved  God,  but  that  he  loved 
us,  and  fent  his  So?i  to  be  the  Propitiation  for  our 
Sins.  And  to  what  elfe  than  Free  Grace,  can  we  afcrihe 
■God  the  Father's  Acceptance,  of  the  Surety/hip  of  Christ 
in  the  Sinners  Room  and  Place?  Strict  Juftice  certainly 
demands  perfonal  Satisfaction  ;  and  does  not  the  Love  of 
Christ  pafs  Knowledge,  in  that  he  who  is  over  all  God 
.blefled  for  ever  came  into  a  State  of  the  loweft  Abate- 
ment, voluntarily  to  fave  worthlefs  Duft  from  perpetual 
Ruin  ?  How  fweetly  does  the  Apoftle  Paul  fpeak  to  this  Ef- 
fect ?  2  Cor.  viii.  q.  For  ye  know  the  Grace  of  our  Lord  jE- 
SUS  CHRIST  that  tho'  he  was  Rich,  yet  for  your  Sakes  he  be- 
came Poor -,  that  ye  thro'  his  Poverty  might  be  Rich.  Befides 
it  maybe  here  obferv'd,  that  Redemption  by  the  Satisfacti- 
on of  Christ,  is  frequently  in  Scripture  reurain'd  to  a  cer- 
tain Number,  who  are  call'd  the  People  of  God,  the  Sheep 
of  Christ,  and  luch  as  were  given  to  him  by  his  Father 
Mat.  i.  21.  John  x.  15.  xvii.  9. 

Albeit  the  Blood  of  the  Son  of  God  be  of  infinite  Value, 
and  therefore  the  Satisfaction  made  by  it,  may  in  this  ret- 
pect  be  faid  to  be  univerfal  5  yet  inafmuch  as  it  was  neither 
the  Defign  of  the  Father,  nor  the  Son,  that  it  mould  be 
Jpent  for  all,  fo  as  to  be  faved  by  it.  It  is  therefore  to  be 
referred   to  lingular  Grace.         Moreover 

3<ilv.  The  Application  of  Redemption  in  all  it's  Branches, 
is  of  Free  Grace,  as  may  appear  by  the  following  In- 
duction of  Particulars,  viz. 

lit.  Effectual  Calling,  is  faid  to  be  according  to  God *j 
Purpofe.  Rom.  viii.  29. 

2dly.  Faith  is  call'd  the  Gift  of  God,  Ephef.  ii.  8.  For 
by  Grace  are  ye  fav 'd 'thro'  Faith,  and  that  not  of  your  feh  s, 
it  is  the  Gift  of  God,  odly. 


Jufif cation  and  Adoption  ojfree    Grace,  333 

3  dly.  Co  fiver/ion  is  not  of  Fief  .,  or  Blood  ?ior  of  the  Will  of 
Man  but  of  God.  None  of  thefe  Graces  which  I  have  men- 
tioned, are  the  Fruits  of  Free  Will:  For  we  are  not  fufficicnt 
io  think  any  Thing  as  of  ourf elves,  but  our  fuffciency  isoj  God. 
.2  Cor.  iii.  5.  No  they  are  all  the  Fruits  of  the  Spirit.  Gal. 
v.  22.  Who  produces  them  not  by  moral  Swaiion  like 
poor  Creatures,  but  by  an  Almighty  creating  Power,  taking 
away  the  Stony  FLeart,  and  giving  a  Heart  ofFiefi.  (  1  Cor. 
iii.  5,  6.  Pf.  li.  ig.  Ezek.  xxxvi.  26,  27.)         And 

4thly.  fufiification,  whereby  an  elect  Sinner  is  freed 
from  the  Guilt  of  Sin,  and  hath  a  Right  to  eternal  Happi- 
mefs,  is  of  free  Grace.  Rom.  iii.  24.  Being  jujiifed  freely 
J>y  his  Grace,  thro'  the  Redemption  that  is  in  Christ 
Jesus.  It  is  entirely  without  Works,  Gal.  ii.  16.  Knowing 
that  a  Man    is  not  jufliff  d  by  the  Works    of  the    Law,   but 

-by  the  Faith    of  Jesus  Christ, For  by  the  Works  of  the 

Law  fall  ?70  Flejh  be  jujiifed  ? 

5tb.lv.  Our  Adoption  or  Right  to  the  important  Priviledges 
•of  Children,  and  joint  Heirfhip  with  Christ  is  alfo  of 
pure  Grace,  Ephef.  i.  4,  6,  Having  predcjlinated  us  unto 
the  Adoption  of  Children  by  Jesus  Christ  to  himfelf,  ac- 
cording to  the  good  Plcafure  of  his  Will,  to  the  Praife  of 
the  Glory  of  his  Grace,  wherein  he  hath  made  us  accepted  in 
the  beloved. 

6th!y.  Our  Salvation,  in  regard  of  the  Right  thereto, 
is  of  Grace.  And  hence  eternal  Life  is  laid  to  be  the  Gift 
of  God,  thro'  Jesus  Christ  our  Lord,  Rom.  vi.  23.  And 
eliewhere  we  are  laid  exprefiy  to  be  fav'dby  Grace,  Ephef. 
ii.  3.  In  the  mean  Time  it  mould  be  remembred,  that 
good  Works  are  the  Way  to  the  Kingdom,  tho'  they  be  not 
the  Caufe  of  our  reigning,  as  Barnard  of  old  obferv'd.  Tho* 
our  Right  to  Happinefs  is  of  Grace,  as  was  before  obferv'd, 
yet  the  Almighty  hath  by  his  gracious  Conftitution,  fo  or- 
dered 


334  fflje  Sovereignty  cf  Grace, 

dered  the  Matter,  that  good  Works  are  necefiary  to  the 
PoiTcilion  of  it.  (Mat.  xxv.  21,  34,  35.)  I  proceed 
to   the 

3d.  Propos'd,  which  was  to  mention  feme  Confideraticns. 
ferving  to  manifeftthe  Sovereignty  and  Gkry  of  God's  Grace. 
And  iff.  Methinks  the  Glory  of  divine  Grace  appears 
by  confidering  the  Author  of  it,  who  is  a  Being  infinitely 
and  invariable  Happy  in  himfeif,  as  well  as  efientialiy  and 
eternally  Glorious  :  And  fo  neither  needs  the  Services  of 
Creatures,  nor  can  be  benefited  by  them.  Our  Goodnefs 
extends  not  to  him,  neither  is  it  any  Gain  to  the  Almighty 
that  we  are  Righteous.  To  acknowledge  God's  Glory,  adds 
no  more  to  its  Luftre  than  ipcukiner  well  of  the  natural 
Sun  adds  to  its  Beauty. 

It  may  be  here  alio  oblcrv'd,  that  JebsvaB  would  h&vi 
had  Millions  of  Angels  to  celebrate  his  Praise  and  execute 
his  Pleaiure,  altho'  he  had  made  Ins  Juitice  triumph  m 
the  Ruin  of  the  whole  human  Race  j  which  certainly  he 
might  have  dene.  Or  he  could  have  fc'rm'd  innumera- 
ble Creatures  of  a  more  noble  Order,  then  any  of  the 
Creation  to  celebrate  the  Glory  of  his  Attributes,  if  k  had 
fo  pleas'd  his  Majefty  :  For  he  is  Almighty  in  Power,, 
hath  the  refidue  ofthe  Spirit,  end  can  rane  up  Children 
even  out   ofthe   Stones  to  Abrani.  But 

2dly.  Let  us  ebfcfider    the  ObjeSf  upon  which  this  divine 
Grace  is   conferrM,  and   we  ihall   find 

1  ft.  That  it  is  Man,  not  Angels.  Our  Saviour  took 
not  on  him  the  Nature  of  Angels,  but  the  Seed  of .. 
becaufe  he  deiign'd  to  fave  the  one,  end  to  referve  thofe 
that  fell  ofthe  other,  in  Chains  under  D&rknefi,  unto 
the  Judgment  cf  the  great  Day.  What  is  Man  but  Duft 
and  Ames  ?  A  Worm  that  is  cnifh'd  bee;  the  Moth,  al- 
together unworthy   of  the  kind  Notice  of  the  great  a 


The  Sovereignty  arJ  GJcry  of  free  Grace,  3  3  e 

rious  God  !  How  amazing  is  the  dillinguiming  Grace  of 
God  in  palling  by  Creatures  of  a  higher  Order,  and  fixing 
his   Love    upon  Man  ? 

2dly.  It  is  Sinners,  upon  whom  divine  Grace  is  confer 'd. 
Man  by  Creation  was  but  Dud,  but  by  Sin  he  is  become 
polluted  Dud,  and  10  Odious  and  Loathfome,  as  well  as 
Wretched  and  Miferable  !  And  this  doleful  State  he  has 
wilfully  brought  himfelf  into,  and  wilfully  continues  in 
again  ft  all  the  Remonstrances  of  Confcience,  againfl  all- 
the  kind  Importunities  of  a  condefcending  God  and  Saviour  ! 
Man  by  Sin  has.  brought  this  twofold  Mifcry  upon  him- 
felf, ift.  That  he  deferves  no  Good.  And  2diy.  That  he  de- 
ierves  all  Evil !  How  can  thefe  deferve  Good  at  the  Hand, 
of  God,  whofe  Perfons  and  Performances  are  cover'd 
with  Deformity  and  Pollution  ?  Indeed  we  deferve  not  the 
leaft.  common  Mercy,  how  much  lefs  then  can  we  merit 
fpecial  Benefits  ?  Gen.  xxxii.  10.  I  am  not  worthy  of  the 
leaft  of  all  the  Mercies •,  and  of  all  the  Truth  which  thou  haft 
faew'd  unto  thy  Servant  !  Men  in  a  State  of  Nature  are  un- 
profitable Creatures,  they  are  neither  prepar'd  to  receive  Be- 
nefits, nor  able  to  prepare  themfelves,  feeing  they  are  dead 
in  Sins  and  Trefpafles.  And  by  their  multiply 'd  Impieties 
they  deferve  the  divine  Difpleafure,  and  provoke  him  to  in- 
fl-cl  it.  As  they  are  Children  of  Wrath  by  Nature,  fo 
they  weary  the  Almighty  by  continued  Iniquities  in  Practice, 
{Ephef.    ii.  3.  If  a.  xliii.  24.)  And 

gdly.  The  Perfons  to  whom  divine  Grace  is  given,  are 
Enemies  to  God,  both  in  their  Minds  and  Lives,  Rom. 
viii.  7.  The  Carnal  Mind  is  Enmity  againfl  God,  jor  it  is 
not  Suhjecl  to  the  Law  of  God,  neither  indeed  can  be  !  Now 
Enmity  imports  a  high  Degree  of  fixed  and  implacable 
Spite,  O  dreadful  State !  This  inward  Enmity,  unregene- 
rate    Sinners    bewray  by  their   Rebellion  againfl  God,  in 

Practice 


2?6  The  Sovereignty  and  Glory  of  free  Grace, 

Practice  and  cruel  Confederacies  with  his  declared  Enemies 
Col.  i.  21.  And  you  that  were  fometime  allienated,  and  Ene- 
mies in  your  Mind  by  wicked  Works,  yet  now  hath  he  recon- 
ciled. 

4thly.  It  is  generally  the  poorer  and  meaner  Sort  of  Men,. 
that  are  fwour'd  with  divine  Grace,  while  the  Rich,  Ho- 
nourable, and  Great  are  pafled  by.  Many  who  make  a 
confiderable  Figure  in  the  World  by  the  Keenefs  of  their 
natural  and  acquired  Endowments,  and  by  the  Splendor  of 
their  outward  Circumstances,  who  are  entirely  deftitute  of 
fpecial  Grace,  while  others  who  are  Poor  and  defpis'd  are 
favour- d  therewith!.  This  Subject  the  Apoftle  Pmd  di£ 
courfes  largely  upon,,  i  Cor.  i.  26,-— 20.  Not  many  Migh- 
ty, not  many  Noble  are  call'd,  but  God  hath  ehofin  the  fcolifi 
Things  of  the  World,  to  confound  the  Wife,  and  the  Weak 
Things  of  the  World,,  to  cojfoundthe  Things  that  are  Migh- 
ty •  and  bafe  Things  of  the  World,  and  Things  which  are  de- 
fpis'd, hath  God  chofen  •  yea  Things  that  are  not,  to  bring  to 
nought  Things  that  are, 

rthly.Many  of  thofe  to  whom  divine  Grace  is  given, 
were  before  Converfion  notorious  Sinners,  fome  Blafphemers, 
Perfecutors,  and  Injurious  :  Thefe  Things  the  Apofcle  Paul 
afcribes  to  himfelf,  he  fhut  up  many  of  the  Saints  in  Pri- 
fon,  confented  to  their  Death,  Punifh'd  them  in  every  Sy- 
nagogue, compell'd  them  to  Blafphcme,  and  being  exceed- 
ing mad  againft  them,  he  perfecuted  them  to  (frange  Cities. 
(Ac7.  xxvi.  10.  11,.  1  Tim.  i.  13,  15.)  Some,  before 
Converfion,  have  been  Idolaters,  as  the  Ebhefans.  Some 
Fornicators,  Adulterers,.  Effeminate,  Abufens,  of  themfehes 
with  Mankind,  Thieves,  Covetous,  Drunkards,  Rev//:rs. 
Extortioners,  fuch  were  fome  of  the  Corinthians,  and  yet 
they  WQVGwaf  b'd,  fancli/i'd  and  ju/lifi'd  1.  Cor.  vi.  9.  11. 
O.  rich    and   glorious  Grace  !  How  admirable  is  the  Grace 


ace 
oi 


The  Sovereignty  and  Glory  of  Free  Grace.  337 

of  God,  in  the  Inftance  of  Manajfth's  Converfion  ?  Who 
tho'  a  Conjurer  a  Murderer,  and  one  who  defpis'd  God, 
and  bid  defiance  to  Heaven  in  Profperity,  yet  when  -in 
Adverfity  he  humbled  himfelf  and  made  Supplication  to  Je- 
hovah, was  gracioully  heard  and  accepted.  {zChron.  xxxiii. 
9,  12,  13.)  I  mall  only  add  the  famous  Inftance  of  Mary 
Magdalen,  who  was  a  notorious  Sinner.  This  poor  Wo- 
man loved  much,  becaufe  much  was  forgiven  her  ;  her 
Heart  was  fo  melted  with  a  Senfe  of  divine  Goodnefs,  that 
Ihe  could  warn  our  Lords  Feet  with  her  Tears  \  (Lukevn.) 
3clly.  The  Glory  of  divine  Grace  appears  not  only  from 
it's  Author  and  0bje5ly  but  alfo  from  the  Seafon  in  which 
it  is  vouchfaf'd.  The  Almighty  bellows  Benefits  upon  his 
People,  at  fuch  Sealons,  when  they  are  mofc  fuitable.  In  the 
Mount  oj  Difficulty  and  Di/irefs,  the  Lord  isfeen,  yea  he  is  a 
very  prefent  Help  in  Trouble.  When  Sinners  have  wearied 
themfelves  in  the  greatnefs  of  their  Way,  and  thro'  a  Series 
of  Difappointments  are  brought  to  the  kft  Extremity,  the 
bleiTed  God  manifefts  his  Grace  and  Mercy !  And  thus 
when  gracious  Perfons  are  encircled  with  manifold  Miferies, 
outward  and  inward,  and  their  forrowful  Hearts  are  ready 
to  fink  into  Defpondency,  with  a  long  continu'd  opprefiive 
Weight  of  Woe,  from  which  they  can  hardly  fee  any  way 
of  Deliverance  3  they  are  defolate  and  afflicted,  their  Hearts 
almoft  overwhelm'd,  then  Jehovah  lends  Deliverance ! 
(Pfa.  xxv.  16,  17.)  And  they  are  as  thofe  that  dream-- 
ed.  When  the  companionate  Jehovah  returns  to  his 
People,  after  their  finful  Wandrings  from  him.  O !  It 
makes  them  admire  the  pure  and  glorious  Riches  of  divine 
Grace  !  And  truly  the  Lord  teaches  his  People  more  and 
more  of  this  Doctrine,  namely,  the  freenefs  of  his  Grace, 
while'  they  are  in  the  World.         And 

U  is  4thly,- 


33  8  7^*  Sovereignty  and  Glory  of  Free  Grace. 

4thly  The  freenefs  of  divine  Grace  appears  likewife 
from  the  Manner  in  which  divine  Benefits  are  confer'd  e.g. 
we  contribute  nothing  to  the  Change  wrought  upon  us  by 
Converfion.  The  natural  Byafs  of  our  Wills  is  againft  it, 
and  this  Reluctance  and  Oppofition  remains,  until  it  be 
overcome  by  the  Almighty  Power  of  God,  who  is  hence 
faid  to  make  his  People  a  willing  People  in  the  Day  of  his 
Power.  PfaL  ciii.  That  Alteration  of  Difpofitions  which 
is  imply'd  in  Converfion,  is  not  defir'd  by  the  Sinner  be- 
fore it  j  tho'  unregenerate  Sinners  defire  to  be  deliver'd 
from  Mifery,  yet  they  do  not  defire  to  be  deliver'd  from 
Sin  the  Caufe  of  it !  For  that  is  as  their  right  Eye,  and 
right  Arm!  Well  then  feeing  thoie  Benefits. whereby  the 
Soul  is  tancTtified  are  undeferv'd,  undefir'd,  yea  oppos'd  by  the 
unconverted,  furely  then  they  muff  be  freely  vouchfar'd.  But 

5thly,  The  Riches  of  divine  Grace  appear  from  the 
Nature  of  the  Benefits  confer'd  3  which  are  attended  with 
thefe  two  following  Properties,  viz.  Freedom  from  the 
greateft  Evils,  and  a  Right  to,  and  Poffefjion  of,  the  greateft 
Good.  Sinners  while  in  a  State  of  Unregeneracy  are  im- 
mers'd  in,  and  expOs'd  to  the  greateff.  Evils,  both  moral  and 
penal.  They  are  under  the  Dominion  of  Sin,  and  all  o- 
ver  tainted  by  it ;  and  by  Reafon  thereof  they  are  expos'd 
to  the  Curie  and  Wrath  ofGod,  in  this  and  the  next  World. 
They  are  in  a  Dungeon  of  Darknefs  and  Diftreis,  in  a  Pit 
in  which  there  is  no  Water  !  Bound  and  fhackled  with  the 
heavy  Curfc  of  God,  void  of  Light  and  Beauty,  and  co- 
ver'd  with  the  baieft  Deformity  !  Now  the  Benefits  of  di- 
vine Grace,  bring  the  Sinner  from  this  Depth  of  Woe, 
loole  his  Shakles,  and  relcafe  him  out  of  Prifon  !  Hereby 
he  is  freed  from  the  Guilt  of  Sin,  thro'  the  Rightcoufhels  of 
Christ  imputed  to  him,  and  hereby  he  is  freed  from 
the  Dominion  of  it,   thro'    the  fanctifying  Influences  of  the 

Holy 


What  is  opposed  to  divine  Grace,  339 

Holy  Spirit ;  and  as  he  is  thus  freed  frrom  the  greateft  E- 
vils  by  divine  Grace,  io  he  is  thereby  entitled  to,  and  made 
a  PofTefTor  of  the  greateft  Good,  both  Phyfical  and  moral, 
being  made  a  Partaker  of  the  divine  Love,  and  beautified 
with  the  Divine  Image,  viz.  Holinefs.  By  the  former 
he  is  refrefh'd,  and  by  the  latter  adorn'd.  And  as  he  is  un- 
der the  unerring  Conduct  and  Almighty  Protection  of  God 
here,  fo  he  is  entitled  to  the  perfect  Enjoyment  ot  God 
hereafter  ;  which  is  the  greateft  Good,  that  it  is  poftible 
for  a  Creature  to  receive.    I    proceed  to  the 

4th.  Propos'd,  which  was  to  confider,  what  is  really 
and  feemingly  opposed  to  the  Grace  of  God.  Now  the  Things 
that  are  oppos  d  really,  arc  thefe  two,  viz,  Nature  and 
Merit.     And 

1  ft.  Nature.  Hereby  we  are  Children  of  Wrath y  being  dead 
in  Trefpajfes  and  Sins,  Eph.  ii.  1,  3.  By  Nature  we  have  blind 
Minds,  and  ftony  Hearts,  neither  diicern  the  Things  that 
be  of  God,  nor  are  willing  to  be  fubjecl:  thereto,  1  Cor.. 
ii.  14.  The  natural  Man  underjlands  not  the  Thi?igs  of  the 
Spirit  of  God,  nither  can  he  diicern  them,  becaufe  they  are 
fpiritually  difcemed,  Rom.  viii.  7.  The  carnal  Mind  is  En- 
mity againfl  Godr  it  is  not  fubjecl  to  the  Law  of  God,  neither 
indeed  can  be.  Nature  in  its  prefent  fallen  and  corrupted 
State,  fights  againft  the  Grace  of  God,  as  long  as  it  can. 
And  therefore  the  Citadel  of  Man's  Heart,  muft  be  taken 
by  Storm,  if  the  King  of  Glory  takes  PoiTefiion  of  it.      And 

2dly  The  Papal  Doclrine  of  the  Merits  of  Works T  in  the 
Bufinefs  of  Juftification,  directly  oppofes  the  Grace  of  God  : 
For  Grace  is  undue  and  undeferved  Love,  as  was  mewn  be- 
fore Rom.  iii.  28.  We  conclude  that  a  J^Sin  is  juflified  by 
Faith,  without  the  Deeds  of  the  Law.  If  it  be  of  Works,  it 
is  no  more  of  Grace,  otherwife  Works  would  be  no  raorcWorksy 
ajid  Grace  would  be  no  more  Grace*.    But  to  proceed, 

U  u  2  3dly 


34^  What  divine  Wrath  includes, 

3<ily.  The  Wrath  of  God  is  feemingly  oppos'd  to  Grace. 
Now  the  Wrath  of  God  is  no  other,  than  his  vindicative 
Juftice,  or  Difpoiition  to  punifh  the  Guilty  j  which  in- 
cludes three  Things  in  it. 

i  ft  A  Purpofe  pf  punijhing  the  Tr anfgreffor,  Rom.  i.  18. 
For  the  Wrath  of  God  is  revealed Jrom  Heaven,  againjl  all  Tin- 
go  dlinefs  and  Unrighteoufnefs  of  Men,  who  hold  the  Truth  in 
Unrighteoufnefs. 

2dly.  It  includes  the  Denunciation  of  the  aforefaid  Pur- 
pofe by  Threatnings  Pf.  vii.  11,  12,  13.  God  is  angry 
with  the  Wicked  every  Day,  if  he  turn  not  he  will  whet  his 
Sword i  he  hath  be?ithis  Bow  and  made  it  ready.  He  hath  al- 
fo  prepared  for  him  the  Injlrument  of  Death  he  ordaineth  his 
Arrows  again/l  the  Perfect/tors, 

3  dry*  It  includes  the  Execution  of  the  Threat nings,  by  all 
Kinds  of  Revenge  and  Judgments.  Ephef.  v.  6.  Let  no  Man 
deceive  you,  with  vain  Words,  for  becaufe  thefe  Things,  comet  h 
the  Wrath  oj  God  upon  the  Children  of  Difobedience,  i.  e.  Fruits 
and  Effecls  of  Wrath  in  divine  'Judgments.  Sin  wrongs  the 
Almighty  by  infulting  his  Sovereignty  andLegiilative  Autho- 
rity, by  contradicting  his  unfpotted  Holinefs,  and  by  flight- 
ing the  Riches  of  his  Goodnefs.  By  Sin  God  is  wrong'd, 
and  rob'd  of  that  Tribute  of  Honour  and  Service  which  is 
due  to  him,  from  all  created  Beings,  by  the  ftxongcn1  claims 
of  Right,  viz.  Creation,  Prefervation,  Provifion  ;  And 
fome  are  under  the  additional  Engagement  of  redeeming 
Love.  It  is  Sin  therefore,  that  ftirs  up  the  divine  Wrath, 
and  becaufe  there  be  various  Aggravations  of  Sin,  therefore 
there  are  various  Degrees  of  Wrath  excited  thereby,  and 
proportion 'd  thereto.  And  hence  the  Scriptures  fpeaking 
after  the  manner  of  Men,  make  mention  of  God's  hot  Dil- 
pleafure.  Fury,  and  Rage,  P/.vi.  1 .  Eze k.  yiii.  18.  Therefore 
will  1  alfo  deaf  in  Fury,   mine  F.ve  Jhall  not  fpare,  neither  will 

I 


The  good  Tendency  of  divine  Grace,  341 

J  have  Pity,  and  tho'  they  cry  in  mineEars,  with  a  loud  Voice ^ 
yet  I  will  not  hear  them.  Job  xl.  1 1 ,  Caft  abroad  the  Rage 
of  thy  Wrath,  Thefe  Expreffions  do  not  fignify  any  Tumult 
of  Paffion  in  God,  for  he  is  incapable  of  Paffion,  being 
fimple,  immutable,  and  perfect !  They  ferve  therefore  only 
to  reprefent  the  great  contrariety  of  the  Nature  of  God  to 
Sin,  as  well  as  the  more  dreadful  Effects  of  his  Wrath  up- 
on heinous  Tranfgreilbrs !  But  in  the  mean  Time,  it  may 
be  obferv'd,  that  the  Wrath  of  God  in  every  Inftance  of  it 
is  terrible,  and  irrefutable  ;  becaufe  it  proceeds  from  an 
infinite  and  Almighty  God.  And  hence  it's  compar'd  to  a 
burning  Fire,  and  to  a  Whirlwind,  that  fweeps  all  before  it. 
Zeph.  i.  And  except  Repentance  intervene,  it  will  be  con- 
tinual and  eternal. 

Altho'  the  Doctrine  of  Free-Grace  has  been  abus'd  into 
Licentioufnefs,  by  fome  fordid  Spirits,  which  the  Apoftle 
Paul  mentions  with  great  Abhorrence  !  Pom.  vi.  i,  2.  Shall 
we  continue  in  Sin  that  Grace  may  abound,  God  j or  bid  !  Yet 
it's  Defign  and  Tendency  is  to  promote  the  Contrary.  And 
indeed  nothing  more  powerfully  incites  an  ingenuous  Mind 
to  Holineis,  than  the  Confideration  of  God's  free  and  diftin- 
guiming  Grace.  And  here  it  is  to  be  noted,  that  tho'  Al- 
mighty God,  gives  his  Grace  freely,  that  fo  no  Creature 
Jljould  have  Occa/ion  of  boa/ling  or  glorying  in  his  Prefence. 
Yet  ordinarily  he  vouchiafes  it  in  the  Ufe  of  appointed 
Means  ;  that  fo  there  may  be  no  Umbrage  for  Negligence, 
but  on  the  Contrary,  all  that  excitement  to  Duty,  which  can 
confifi:  with  the  divine  Sovereignty  !  Thefe  Things  are  excel- 
lently reprefented  in  the  xxxvith  chap,  of  Ezek.  from  the 
xxvith  to  the  xxxviith  verie  there.  Tho'  the  Almighty 
promifes  to  confer  faving  Benefits,  yet  he  tells  them,  that 
for  all  thefc  Things,  he  will  be  enquired  of  by  them.  But  it's 
Time  to  offer  a  Word  of  improvement.       And 

rfi 


342  Practical  Inferences. 

i ft.  From  what  has  been  faid  we  may  learn,  that  all 
thofe  Doctrines  which  aicribe  any  Part  of  our  Salvation, 
to  our  Endeavours,  as  meritorious  Caufes  thereof,  are  very 
derogatory  to  the  Glory  of  God,  and  the  Defign  of  his  Gof- 
pel;  which  is  to  magnify  the  Exceeding  Riches  of  God's 
Grace  !  Ephef.  i.  Such  who  feek  after  Right eoufnefs  as  it  were 
by  the  Works  of  the  haw  are  not  like  to  attain  it.  Juftifica- 
tion  is  not  to  be  attain'd  by  a  Dependance  upon  our  Endea- 
vours, we  muft  come  to  God  as  Beggars,  and  ask  an  Alms 
of  Free-Grace,    otherwile  we  mail  be  rejected. 

2dly.  We  mould  examine  ourlelves  whether  we  are 
Partakers  of  God's  fpecial  Grace,  in  the  Inftances  before 
mentioned,  of  effectual  Calling,  Faith,  Juftification,  Conver- 
iion,  Adoption  ;  have  we  by  thefe  Things  been  brought  to 
a  high  prizing  of  Christ  above  all  others,  to  a  Child-like- 
Familiarity  with  God,,  to  a  habitual  holy,  humble,  hea- 
venly and  loving  Temper  of  Mind,  and  Courfe  of  Behavi- 
our, if  fo,  let  us  rejoyce  in  Christ  Jesus  in  all  outward 
DiftrerTes,  let  us  ever  admire  the  Sovereign  and  diftinguifh- 
ing  Grace  of  God  •>  and  give  to  God  the  Glory  of  it  in 
Heart,  Speech,  and  Practice- 
But  fuch  of  you  as  have  not  found  the  afbrefaid  Experien- 
ces, rejoyce  not  for  foy,  as  other  People,  for  ye  have  gone  a 
*t*horing  from  God  !  Let  your  Laughter  be  turn' d  into  Mourn- 
ing and  your  Joy  ifito  Heavinefs  !  Cry  frequently  and  ear- 
neitly  to  God,  for  fovereign  laving  Grace,  and  reft  in  no 
Duties  or  Ordinances  fhort  of  it. 

Is  the  Grace  of  God  free  ?  Then  the  greateft  Tranfgrel- 
fors  mould  not  defpair  of  God's  Mercy,  tho'  your  Iniquities 
rival  the  Stars  for  Multitude,  and  in  their  Agravations  are 
red  as  Crimfon  and  Scarlet,  yet  Free  Grace  can  ealily  blot 
them  out,  as  a  thick  Cloud,  and  make  them  white  as  Snow  ! 
Therefore  let  fenfible  Sinners,  be  encouraged  to  come  to, 
and  believe  in  the  God  of  Grace  ;  For  where  Sin  has  a- 

j houndedi 


Trattical  Inferences,  3-  4  3 

founded)  there  Grace  has  much  more  abounded.  The  greater 
your  Tranfgreffions  are,  the  greater  Glory  God  will  get 
to  his  Grace  in  forgiving  them  !  The  Pfalmift  was  aware 
of  this,  and  therefore  plead  with  God,  to  pardon  his  Ini- 
quities becaufe  they  were  exceeding  great. 

And  methinks  the  Doctrine  of  Free  Grace  fliould  power- 
fully induce  us  to  Humility,  feeing  that  it  is  God  only, 
who  has  made  us  to  differ  from  others,  and  that  we  have 
nothing  but  what  we  have  receiv'd.  We  are  his  Debtors, 
for  all  we  have  in  Hand  or  Hope.  The  Nature  of  Grace 
fuppofes  the  Object,  upon  whom  it  is  vouchfaf  d,  unworthy 
of  it.  A  continued  humbling  Senfe  of  this,  would  as  much 
conduce  to  our  Benefit,  as  Ornament. 

And  feeing  the  good  God  is  pleas'd  to  heap  many  unde- 
ferved  KindnefTes  freely  upon  us,  why  mould  we  not  imi- 
tate his  Grace,  by  conferring  Benefits  upon  our  fellow  Crea- 
tures, without  any  regard  to  Dignity,  or  Hopes  of  a  reward 
from  them  :  By  this  we  mould  glorify  God  and  convince 
•Others  that  we  are  his    Children. 

In  fine,  let  me  in  the  Name  of  the  gracious  God  my 
Lord  and  Mailer,  earnestly  befeech  poor  Sinners  of  every 
Order  to  haften  as  for  their  Lives  to  that  Fountain  of  Grace 
that  is  in  Christ.  Think  not  to  put  the  Almighty  in 
your  Debt  by  your  doings,  for  if  Grace  be  not  Free  it  is 
not  Grace,  Sinners  abufe  not  the  Grace  of  God  by  Delays, 
and  other  Impieties,  or  expect  his  inflam'd  Wrath  to  a- 
venge  the  Ingratitude  I  Let  the  wicked  Man  forfake  his  Wayy 
and  the  imrighteous  Man  his  thofsy  and  turn  unto  God  and 
he  will  have  Mercy  on  l:iw,  and  to  our  God  for  he  will  a- 
bundanth  Bardon. 

I  add  no  more  at  prefent,  may  the  Almighty  and  gra- 
cious God  blefs  his  Word,  that  has  been  ofFer'd  in  his  Name 
to  our  fpecial    and    enduring   Benefit,      Amen. 

SERMON 


;44  Divine   Patience  opetfd. 


SERMON  XVIIL 


EXODUS  xxxiv.  6. 

And  the  Lordpajfed  by  kef  ore  him ,  a?id  proclaimed \  the  Lord » 

the  Lord  God,  Merciful  and  Gracious,    Long-fuffering. 

HAving  in  the  preceeding  Sermon  dhcours'd  upon 
the  Grace  of  God.  The  next  divine  Attribute  that 
offers  it  felf  to  our  prefent  Meditations  from  the 
Text,  is  the  Patience  and  Long-fujfering  of  God. 
And  this  the  iacred  Scriptures  frequently  afcribe  to  him, 
Nahum  i.  3.  The  Lord  is  flow  to  anger  and great  in  Power. 
Pfa.  ciii.  8.  The  Lord  is  Gracious  and  Merciful,  Jlow  to- 
Anger,  and plentious  in  Mercy.  Iia.  xxx..  18.  And  therejore 

nanll  the  Lord  wait  that  he  may   be  Gracious  unto  you. 

In  difcourfing  upon  this  divine  Attribute  of  Patience^, 
or  Long-fuffering,     I  fhall 

I.  Speak  of  its  Nature*. 

II.  Of  its  Riches.. 

III.  Of  its  Rcafons,  And 

IV.  Of  its  Confiftency  with  vindicative  jfuflice.  And  then 
proceed  to  the  Improvement.     I  return  to  the 

1  ft.  Propos'd,  which  was  to  fpeak  of  the  Nature  of 
divine  Patience.  Here  it  may  beobicrv'd,  that  tho'  Pati- 
ence and  Long-iufFering  in  Creatures  differ  realy,  for  the 
former  feems  only  to  fignity  our  inability  to  punifhan  Offen- 
der, and  the  latter  our  Uhwillingnefs  to  do    it,  when  in  our 

Power 


Divine  "Patience  open*  a*.  345" 

Power,  but  in  God  they  are  the  fame,  and  can  be  only 
diftinguiih'd,  as  to  the  Degree  of  Duration  or  Continuance. 
Long-fufFering  is  only  a  Sufpeniion  of  Wrath  for  a  longer 
Time:  This  being  the  Cafe  I  mall  .not  therefore  treat  of 
them  diftinctly,-  but  proceed  to.  obferve^*  that  the  Patience 
of  God  may  bethirs  ..deferib'd,  viz.  ThatAt'.is-a  Branch^qf 
his  Mercy  whereby  he- long  defers  deferred  Wrath,  and  mo- 
derates the  Executions  of  .it.  in  this  World  towards  guilty 
Creatures.  Here:  obferve  id.  That  the  Object  of  God's 
Patience,  is  guilty  Creatures,;."  An  innocent  Creature 
"  cannot  be  the  Object  of  it,  .becaufe  avenging  Juftice 
"  has  no  Demand  upon  him,  he  may  be  the  Object  of 
"  Goodnefs,  but  not  of  Long-fufferiiig  and  Forbearance  t 
"  For  Punifhment  cannot  be  faid  to  be  defer'd  where  it 
"  is  not  due."  2dly  The  Ac~fs  of  Patience,  .are  iff.  God's 
defering  the  Execution:  of.,  deferv'd  Wrath  for  a  Time : 
And  this  proceeds  neither  from  the  Want  of  Power  or 
Opportunity  to  punim  TranfgrefTors :  For  they  are  always- 
under  the  Cognizance  of  God!s  Eye,  and  within  the  Reacts 
of  his  Arm.  He  can  in  an  Inftant  fpeak  them  to  nothing 
by  a  Word,  or  ftrike  them  dead  and  damned  at  a  Blow, 
when  and  where  he  pleafes !  No,  his  Patience  Is  the  Fruit 
of  his  Goodnefs,  or  rather  as  the  Scripture  Terms  it,  a 
Difplay  of  his  Power.  :  And  hence  ;he  is  faid,  to  be  flow 
to  Anger  and  great  in  Power  y  Nahum  i.  '3.  and  Rom.  ix.  22. 
God  is  (aid  to  make  his  Power  known  in  enduring  with  much 
Long-fu firing,  the  Veflels  ofi  Wrath  fitted  toDeflruBion.  And 
hence  fome  defcribe  God's  Patiencey  to  be  a  Power  of  defer- 
ing the  Execution  of  his  Wrath.  -  2tlly.  Artother  Act  .  o£ 
Patience  confifts  in  the  Moderation  of  Puniihments  when 
inflicted,1  lb  that  they  are  not  equal'  to  the  defert- of' Sin, 
Fial.  ciii.  10.  He  hath  not  dealt 'with  us- after  our  'Sins  nor 
rewarded  us  according  to  our  Iniquities.     The  Almighty  ffirs 

X  x  not 


2  46  Divine  Patience     opened. 

not  up  all  his  Wrath  at  once,  but  punifhes  gradually.  He 
flays  his  rough  Wind  in  the  Day  of  hi&Eaft  Wind,  and  trys 
Rods  before  he  fends  Scorpions.  But  3<lly.  The  Place  were 
■  God  exercifes  his  Patience,  is  this  World,  which  is  a  ftate 
t  of  Probation  or  Tryal,  : whereas  the  next  is  a  ftate  of.  Rc- 
*  wards  and.  PunifhmentSc  The  Damned  cannot  be  laid  to  be 
the  Objects  of  God's  ^Patience,  becauie  they  .endure  the 
Viols  of- God's, Vengeance,  .in. a  degree  proportioned  to  their 
demerit  And  altho'  the  Devils  are  not  expos' d  to  fo  great 
a  Weight  of  Woe  and  Vengeance  as  they  will  be  after,  the 
general  'Judgment  -,  which  is  intimated,  by  their  being  re- 
ferred in  chains  under  Darknefs  to  the  'Judgment  of  the  great 
Day.  Jud.  6.  As  well  as  by  their  Queftion  to  our  Saviour, 
Mat.  viii.  29.  Art  thou  come  to  torment  us  before  our  Time? 
Yet  this  lefs  degree  of  Punifhment  inflicted  on  them,  has 
no  where  in  Scripture  the  Denomination  of  Patience-.  It  re- 
mains therefore  that  Men  are  the  only  Objects ,  of  it,  and 
that  while  in  this  World.  ,But 

4thly.  The  Time  wherein  Patience  \s  exercifed,  is  gene- 
rally a  long  Duration,  tho'  not  always:  The  jufr,  God 
makes  quick  Work  with  fome,  and  lets  his  terrible  fe  verity 
fuddainly  triumph  in  their  ruin,  as  in  the  Cafe  of  KcraJj 
and  his  Accomplices,  Ananias  and  Saphira  and  others. 
But  for  the  rnoft  Part  Jehovah  fufpends  the  falling  Blow 
for  a  confiderable  Seafon,  even  till  there  be  no  remedy  ! 
In  civil  Courts  of  Judicature,  there  is  uiually  but  a  little 
Space  between  the  Sentence  and  Execution,  and  it  is  but 
Jufl  it  fliould  be  fo.  But  Jehovah  mercifully  waits,  and  is 
not  fpeedyin  coming  out  againit  the  Sinner.  Ecclef.  viii.  1  j. 
Sentence  agamfi  an  evil  Work  is  not  fpedily  executed.  The 
Almighty  expoflulates  the  Cafe  and  uies  a  variety  of:  Methods 
to  reclaim  impenitent  Tranfgreffbrs,  before  he  lets  his  Ven- 
geance light  upon  them  to  deftroy  them.     This  is  well  re- 

prefented 


The  Riches  of  divine  Tatience,  347" 

prefented  in  the  following  Places  of  Scripture,  Jer.  ii.  5 
Thus  faith  the  Lord,  what  Iniquity  have<  your  Fathers  found 
in  mey  that  they  have  gonefo  far  from  me,  and  have  walked 
after  Vanity  and  become  vain  ?  Jer.  viii.  6.  /  hearkned  and 
heard,  but  they  [pake  not  aright L,  no  Man  repented  him  of  his 
Wickednefs,  faying  whqt  have  I  done.  Every  one  turned  to  his 
Ccurfe,  as  the  Hcr/e  ru/heth  into  the  Battle  /  I  proceed  to 
confider  the  Riches  of  divine    Patience  y    which    was  the 

2d.  Propos'd.  Now  the.  following  Particulars  ferve  as 
Foils  to  iiluflrate  the  Greatnefs  of  God's  Patience,  in  for- 
bearing to  execute  his  Vengeance  upon  Tranfgreilbrs,     And 

ifr.  Let  it  be    confidered,  that  God  is  Infinite  and   un- 
fpoted  in  Holinefs,  and  inflexible  in  his  JufHce,  and  there- 
fore cannot    but  abhor    Sin   with  an  unalterable  and  eternaL-. 
Antipathy,     And 

2dly.  How  great  is  the  Offence  committed  aguinft  God': 
by  every  Sin  ?  Seeing-  that  the  Sinner  hereby  interpreta- 
tively,  prefers  Creatures,  yea  his  Lulls  before  the  BlefTed 
God!  And  therefore  as  much  as  in  him  lies,  la~ 
bours  to  dethrone  ^the  Almighty.  .  The  exceeding  contrarie- 
ty of  Sin  .  to  the  untainted  Purity  ■  of  the  divine  Nature,  is 
fet  forth  in  ffcrong  Terms,  accommodated  to  our  Manner 
of  Conception  in  the  following  Places  of  Scripture,  Amos 
ii.  13.  Behold  I  am  prejs'd  under  you,  as  a  Cart  is  prefs'd 
thatisjull  of  Sheaves.  Ezek.  vi.  9.  I  am  broken  with  their 
whorijh    Heart ;,  which  hath  departed from  me  f 

3dly.  The  Heighnoufnefs  of  fome.  Sins  above  others,  ferve  • 
to  heighten  our  Conceptions  of  the  divine  Patience:  All 
Iniquities  are  not  equally  aggravated,  fome  are  of  a  flighter 
Tincture,  and  fome  of  a  crimfon  Hue  ;  a  deep  a  double 
Dye*  (Ifa.  i.  18.)  Andfuch  are  Sins  againft  Light,  Love5 , 
covenant  Engagements,  and  Rebukes  of  Providence  ;  ,  and 
more  efpecially  our    flighting  and    neglecting  of  the  Lord; 

X  x  2.-  Jesus. 


3  4$  The  Riches  of  divine  Patience* 

Jesus  Christ.  Hereby  the  deareft  Love  is  undervalued 
and  the  yearning  Bowels  of  the  mod  companionate  pity 
fpurn'd  again  ft  ;  yea  the  precious  Blood  of  the  adorable 
Imatniel  trod  under  Foot,  O  aftonifhing  monftrous  Ingra- 
titude !  And  more  amazing  Patience-,  that  forbears  executing 
deferv'd  Vengeance  upon  fuchTranfgreilbrs  I       And 

4thly.  What  a  prodigious  Number  of  Sins  are  commit- 
ted every  Moment,  yea' ofthe  vileft  Kind  ?  Surely  innu- 
merable Evils  do'  compais  us  about,  ij  the' Tongue  be  a 
World  of  Iniquity,  as  th'e  Apofrle  'James  dbferves,  "(Jam.  iii. 
6.)  what '■'fhcri-'fk'all be  faidof all  the  'Members  together • ;  which 
areas  fo:  many  Fountains  of  Jmpiety?  Who  then  can 
uilderftahd  his  ^Errors  ?  If  the  moft  Patient  Man  alive 
was'  to  behold  at  once  the  Multitude  of  Evils"  which  Go  j 
beholds  together  with  their  Filthineis :  Surely  if  it  was  In"  his 
Power1  -the  World  would-  !  not  ftahd 'many  Moments  ! 
Arid 'y*e"t'  -the1'- Aii-knowing -/infinitely  holy  God  forbears 
bringing'  -Julgirtcnt  to  the  Piumet  F  I  fay  forbears' to  fweep 
obftinate  ungrateful  TranfgreiTors  off  the  Stage  of  Time 
into  a  deluge  of  endlefs  Woe  and  Ruin,  O  aftonifh- 
ihg  Patience  !-  Patience  -worthy  of  a  God,  and  which  none 
but 'he  can  exerci'fe!  Tho'  Sinners  as  •  it  were  '  fly  in  the 
Face  of-  'Jehovah,  run  upon  the  thick  Bolter  of  hi's'Buck- 
lers,  bid  Defienee  to  Omnipotence,,  bafely  trample  upon  his 
Authority  and  his  Love^  and  by  every  impious  Art  try 
to  provoke  a  God  to  Arms,  as  if  they  were  ftrongcr  than 
he  :  Yet  notwithftanding  all  this,  -Jehovah-  forbears  to  give 
the  fatal  ;Blow,  behold  and  •  be  aftonim'd  ye  '  Heavens  and 
Earth   at  this  !       And 

^thly.  It  adds  Weight  to  this  Argument,  when  we 
coniider  the  Almicrhtinefs  of  the  God  of  Patience,'  how 
caiily,  fpeedily,  and  fully  can  he  avenge  all  the  Affronts 
fhat  are  caft   upon  his    Honour,  all  the   Iiwafions  that  are' 

made 


Whe  Riches  of  divine  Pati-ence.  349 

made  upon  the  Rights  of  Heaven  ?  It  coft-  him  but  a 
Word  to  make  the  Heavens  and  Earth  ex i ft,  one  Word  of 
Jehovah  would  fpeak  the  Offender  Dead,  or  make  him 
ceafe  to  be !  The  Lord  has  a  Sovereign  Empire  over 
the  whole  Univerfe*  when  he  fpeaks  all  Nature  trembies 
before  him,  the  Thunder  of  his  Power  who  can  under- 
ftand !  Conjider  this  therefore  ye  that  forget  God,  leafl  he 
tear  you  in    Pieces  when  there  fall  be  ?wne  to   deliver.    Pf. 

L    22i  •  - 

;  6thly.  •  Moreover   the  many  Meafures  .which  divine  Mer- 
cy ufejs  to  reclaim  -the  ■  *  Impenitent  ••  1by  the  '  Word,  ■  -Spirti4? 
Providence,  'in  ;  :its-  profperous -'and-iadveffe'  Aipeclts,    -may* 
help  us  to  admire' the  -ignore  at  that  Patience,  which' 'endured 
the'Abufe1  of  all.  2.  Cor.1  v.  '20V  Now  theii  we^re-Ain^iiffa*^ 
dors  for  Christ,  as    tho'-'  God  • 'did ''bejeech  '.you-  by '  us\  "i«w&r 
pray  you 4 n  Christ rs  /had,  >be -ye  recbnciPd  to   G&d'l\    "Arid" 
7thly.  We  may  add   to  what'  has  been  faiid,  !  the  ifui-^ 
merable  Benefits  which    the  indulgent  God  without  any 
Demerit  oftentimes    heaps    upon    the   vilefl  .  TranfgreftbfsO 
Pf.  lxxiii.   12.  Behold  thefe  are  the  imgodly  wloo  prolper -in- 
the  Worlds  they '  increafe  in  Riches  /  Yea  how  Precious  and  ; 
Important  is  the    Treaflire  of  Time  which  is  confer'd  up- 
on all  ?  Befides   many  other   Benefits  which  the  Seafon  for' 
thisexerciie  would  fail  to  innumerate  !  Reflecting  all  which 
we  may  accoft  the   impenitent  Sinner  in    the  Language  of 
Paul  to  the  Romans  xxiv.  5.  Defpifeft  .thou  the  -Riches  of 
his  Goodnefs  and     Forbearance)  not   knowing  that  the    Good- 
nejs  of  God  leadeth  thee  to  Repentance. 

Sthl'y.  The    quick    Difpatchthat  divine  Juftice  has  made 

with  forne,  witnels  Uzza,  Nadab,  Abihu,  Achany  Herod,  and 

divers  others,  who  perhaps  all     Circumftances  confidered 

have  not  committed    greater  Evils  than  we,  is  a  great  Illuf- 

Uation    of  God's  Long-fuffering  towards  us,  Rom.  xi.  22. 

Behold 


jf&  Riches  of  divine  Patience: 

Bel  old  tfce  Goodnefs  and  Severity  of  God  on  them  ivhicL 
fell  Severity  $  but  towards  thee,  Goodnefs,  if  thou  continue  in 
bis   Goodnefs,  otherwije  thou  alfofkaWt   be  cut  off! 

9thly. .  Once  more  me  thinks  the  Length  of  the  Time 
that  Patience  has  been  exercis'd  towards  us,  is  a  pregnant 
Argument  of  the  Greatnefs  and  Riches  of  it.  Has  not  Je- 
hovah reftrain'd:  the  Execution  of  his  Wrath,  and  waited 
to  be  Gracious  to  fome  of  us,  this  twenty,  thirty,  Forty, 
Fifty,  or  Sixty  Years  t  While  in  the  mean  .  Time  we  have 
been  trampling  upon  •  his  awful  Authority,  and  flighting 
the  dear  CarafTes  of  his  manifold  Mercy,  O  amazing  Pa- 
tience !  When  the  Angels  iin'd,  they  were  quickly  caft 
down  to  Hell,  and  made  Monuments  of  divine  Vengeance, 
and  behold,  we  who  »  have  been  Tranfgreflbrs  from  the 
Womb  are  yet  fpared. !  Surely,  it  had  been  nothing  but  an 
Act  of  Juftice  in  God  to  have,  caft -every  Soul  of  us  into 
totter ,  Darknefs,  many  a.  Year  agone :  And  yet  we  are 
alive3,  and  on  this  fide  the  burning  Lake,  and  have  the 
Offers  of  Mercy  and  Salvation  made  to  us,  O  the  unpa- - 
rallel'd: Patience,  of  God  !  O  may.  his,  Long-fuffering  lead 
TU3  to ■  Repentance,  and    be   Salvation   to  us! 

But: that' I.  may  farther illuftrate  this  Argument  of  the 
Riches  of  divine  Patience,  it  will  not  be  a  mifs  to  add  the 
following   Diiplays  thereof.  . 

When  our  flrft  Parents  had  revolted  from  their  Duty 
and  Allegiance  to  God,  by  Tranfgrefhng  the  Covenant 
of  Works,  and  we  in  them.  Might  not  God  in  Juftice 
have  made  them  and  their  Off- fpring  immediately  and  c- 
ternally  Miferable,  without  any  Hopes  of  a  Retrieve  ?  Yes 
fiirely  !  To  what  then  can  we  afcribe  the  Delay  of  Juftice 
and  Expenfe  of  Goodnefs  to  them  and  us;  but  to  the  di- 
jine  Long-fuffering  ? 

A.  DC 


'The  Riches  of  divine  Patience.  f$l 

And  after  the  fatal  Shipwreck  of  our  firft  Parents, 
when  in  fucceeding  Time  the  Antediluvian  World  had 
funk  into  fuch  dreadful  Degeneracy,  that  all  Flefh  had 
corrupted  their  Way  ;  and  the  Almighty  was  hereby  pro- 
vok'd  to  threaten  a  Deludge  of  Judgment,  as  extenfive  as  the 
moral  Contagion  that  procur'd  it :  Yet  before  it  was  inflicted, 
the  God  of  Patience  allowed  them  One  Hundred  arid.  ^Twenty 
Years  warning/  by  Noah  a  preacher  of  iRighteoufhes.j  dur- 
ing which  Space  the  Long-fuffering  of  God  waited  on  them* 
(i  Pet. 'iu.  20.  2  Pet.  ii.  5,)  And  had  not  the  Church  of  the 
Jews  great  Experience  of.  the  Patience  of  God  ?  Tho'  the 
Power  and  Love  of  God  were  marveloufly  manifefted,  in 
delivering  that .  People  from  the  moil:  oppreflive  Bondage 
in  Egypt, .  as  well  as  in  preferving  of  them,  and  providing 
for  them  in  their  Way  to  Canaan.  The  whole  was  effect- 
ed by  the  mighty  Hand,  and  outftretched  Arm  of  God,  by  a 
Series  of  moft  aftonifhing  Miracles  !  Yet  after  all,  what  In- 
fidelity, Idolatry,  Murmurings  and  Perverfenefs,  was  that 
People  ib  highly  favoured  guilty  of,  and  yet  were  not  de- 
ftroy'd?  Hence  the  Almighty  is  laid  to  fuffer  their  Manners 
in  the  V/ildernefs  forty  Tears,  ABs  xiii.  18.  And  tho'  their 
Idolatries  afterwards  were  fcandalous  to  the  laft  degree,  yet 
Patience  was  exercis'd,  Deliverers  many  Times  rais'd  up 
for  them,  and  Judgments  but  flowly  executed,  and  attend- 
ed with  a  mixture  of  Mercy  :  And  even  after  they  had  bro't 
their  crimfon  Impieties  to  the  moft  horid  Crifis,  by  crucifi- 
ing  the  Son  of  God !  A  Prodigy  of  Wickednefs,  which  the 
Sun  himfelf  refus'd  to  behold  !  An  Impiety  at  which  the  con- 
fcious  Earth  trembled  with  Horror  and  Regret !  Yet  did 
divine  Patience  fpare  them  for  a  confiderable  fpaceof  Time, 
till  they  had  the  Offers  of  Life  repeatedly  made  to  them  by 
the  primitive  Preachers  of  the  Gofpel,  as  well  as  repeated 
Warnings  of  their  juft  and  approaching  Ruin !    It   was  a 

-matter 


3  52  SB*  Riches  of  divine  Patience, 

xnattcr  of  Forty  Years  after,  that  unhappy  and  ungrateful 
Nation,  had  judged  themielves  unworthy  of  eternal  Life, 
by  rejecting  the  Apoftolical  Warnings  and  Invitations  before 
their  Metropolis  was  fack'd,  and  themielves  difpers'd  and 
almoft  wholly  deftroy'd  by  the  Sword  of  Titus  Vefpafan. 

But  the  Jewifh  Church  and  Nation,  are  not  the-  only 
Sharers,  of  the  rich  Expence-ot  divine  Patience.-  The  Gentiles 
alfo  tho'- guilty  of  the  moil  infanduous  Iniquities,  directly 
contrary  to  Natures  Light,  have  had  large  Experience  there- 
of. And  hence  God  is  laid,  in  Time  pajl  to  fuffer  all  Nati- 
ons to  walk  in  their  own  WaySy  and  to  give  than  Rain  from 
Heaven,  and  fruitful  Seajom,  filing  their  Hearts  with  Food 
end  Gladnefs,  Actsxiv.  16,  17.  Yea  and  it  is  no  inconfiderable 
Inifance  of  the  Long-luffering  of  God,  that  it  has  been  ex- 
tended to  falfe  Teachers,  who  have  endeavour'd  to  feduce 
and  corrupt  the.  Church  of  God.  Thefe  likewife  have  hbd 
a  Space  given  them  to  repent \,  tho'  they  repented  not,  Rev.  ii. 
2,1.    But  to  proceed, 

Methinks  the  Methods  of  the  divine  Proceedings,  even  in 
inflicting  of  Judgments  upon  TranfgrefTors,  if  clofely  attend- 
ed to,  may  aifiit.  our  Conceptions  of  the  Riches  of  God's 
Patience. 

•  Before  judgment  is  executed,  the  gracious  God  doth  ge- 
nerally give  by  his  Servants,  plain  and  frequent  Warning, 
And  hence  it  is  faid,  that  he  hew'd  the  People  of  Ijraei  by  his 
Prophets,  and  /lew  them  by  the  Words  of  his  Mouth.  He  Jpeak- 
eth  once,  yea  twice,  but  Man  perceiveth  it  not,  that  he  may 
withdraw  Man  from  his  pwpofe,  and  hide  Pride  from  Man, 

Job.  xxxiii.  14,'  if. 

And  when  Sinners  flight  the  divine  Warnings,  obflinate- 
ly  refufing  to  be  recluim'd,  and  lo  render  the  inflicting  of 
Judgment  neceilary  to  vindicate  the  Honour  of  God's  Go- 
vernment.    Behold  the  long-luffering  God  ufes  a  Gradation 

herein. 


The  Riches  of  divine  Patience.  353 

herein,  by  lending  a  SuccefTion  of  lefTer  judgments,  before 
more  awful  Calamities  are  inflicied.  And  hence  the  Judg- 
ments of  God  are  compar'd  to  the  Light  that  gceth  forth  -„ 
that  is  the  Morning  Light,  which  by  degrees  increafes  to  a 
perfect  Day,  the  Morning  Sun  gradually  afcends  to  his  Me- 
ridian Height,  or  to  the  Vertex  of  the  Horiibn  (Hofvi.  5.) 
Thus  the  Prophet  jlcel  relates  a  Series  of  divine  Judgments, 
which  were  inflicted  upon  the  People  of  lirael,  (J'oel  1.  4.) 
Firft  the  Palmer  JFcrm,  then  the  Locufl,  after  that  the  Can- 
ker-Worm,  and  then  the  Caterpilkr  devoured  the  Fruits  of 
the  Earth,-  And  Amos  obferves  likewiie,  that  God  fent  firft. 
a  Famine,  and  -afterwards  overthrew  feme  of  than  as  Sodom 
and  Gcmrha,  (Amas  it.  Bj  1 1,) 

The  Almighty  in  executing  of  his  Judgments,  doth  ge~ 
nerally  moderate  them,  ih  that  they  are  not  equal  to  the 
Demerit  of  Sin.  Of  this  the  Prophet  Ifaiah  {peaks  excel- 
lently, I/a.  xxv  ii.  7,  8,  Hath  he  f mitt  en  him.  as  he  fmote 
thefe  that  f mote  him,  oris  he  fain  according  to  the  Slaugh- 
ter, of  them  that  aref/ain  by  him  ?  In  M^ajure  thou  wilt  de- 
bate with  it :  Hefiaveth  his  rough  Wind  in  the  Day  of  his 
Eaft  Wind, 

And  here  it  mould  be  with  Amazement  obferv'd,  that 
when  the  Execution  of  Judgment  is  rendered  neceffiry,  by 
the  continued  Impieties  of  unrelenting  TranfgrefTors,  the 
Almighty  doth  this  ftrange  Work,  with  a  kind  of  regret  and 
reluctance,  Hofea.  xi.  8,  9.  How  pall  I  give  thee  up  E- 
phraim,  how  Jhall  I  deliver  thee  I/rael,  How  pall  I  make  thee 
as  Admah,  how  pall  I  jet  thee  as  Zeboim,  mine  Heart  is 
turned  within  me,  and  my  Relentings  are  kindled  together  ? 
When  our  companionate  Redeemer,  drew  near  to,  and  be- 
held the  City  of  Jerufalem,  having  in  his  view  the  defoliat- 
ing Calamities  which  were  to  enfue,  upon  their  ungrateful 
Refufal  of  his  gracious  and  infinitely   important    Propofab, 

Y  y  he 


-3  54  %7Je  R?clfens  of  divine  Patience. 

he  wept  over  it  !  faying,  If  thai  hadfl  knewn,  or  as  fome 
render  the  Words,  0  that  thou  hadft  known,  in  this  thy  Day, 
the  Things  that  concerned  thy  Peace,  but  now  they  are  hid 
from  thine  Eyes  Luke  xix.  41  But  it's  Time  to  con- 
sider the 

-;d.  Propos'd,  which  was  to  fpeak  of  the  Reafons  of  God's 
Patience.     And 

1  ft.  One  Reafon  is,  God's  good  and  beneficent  Nature, 
which  is  more  prone  to  Mercy  than  Judgment.  The  for- 
mer is  his  Delight ,  but  the  latter is  His  itrange  Work.  And 
hrnce  it  is  Lid  Lam.  in.  23-  That  he  affliBs  not  willingly,  or 
grives  the  Children  of  Men.  Jet  xxxi.  20.  IsEphraimmy  dear 
Son?  Is  he  a  pfafari  Child  I  For  free  I  /fake  againfljhim,  1  do 
came  fly  remember-  him  liill,  therefore  my  Bowels  are  troubled 
for  him.  I  mill  furely  have  Mercy  upon  him  faith  the  Lord. 
God's  Gocdnefs  and  Long-luffering  are  dotibtlcfs  eminent 
Branches  of  his  nvan iterative  Glory:  For  when  Mofesdefircd 
a  Sight  thereof,  this  Name  was  proclaimed.  Ex.  xxxiv.  6. 
The  Lord,  the  Lord,  merciful  and  gracious,  Iwgftjpepeing,  and 
abundant  inGoodnefi.  And  theie  the .-; Almighty  claims  as 
his  peculiar  Prerogatives,  as  appears  bv  that  famous  Scrip- 
ture, Hofx'i.  9.  I  will  not  execute  the  Fhrceucjs  of  mx  An- 
ger, for  I  am  God  ajid  not  Man.  Man  is  impatient  and 
full  of  Relcntmcnt.  It  is  a  jure  Obfervatinn  of  Mr.  Bolton, 
"  That  if -any  tender  Hearted  Man,  jhpuld  fit  one  Hour  in  tie 
"  Throne  of  'God  Almighty,  and  look  down  upon  the  Eai~ih, 
"  ds  God  doth  continually  ;  and  fee  what  Abominations  are  done 
"  in  that  Hour,  he  would  undoubtedly  in  the  next  ft  all  the 
"  World  on  Fire"  But  the  Lord  is  God  and  not  Man,  his 
Patience  has  no  Parallel  among  all  created  Beings. 

2dly.  Another  Reafon  of  divine  Forbearance,  is  the  Ma- 
nifestation of  God's  Glory.  Jehovah  is  not  only,  induced  to 
.Patience,  by  the  Kindne/s  of  his  Nature,  but  like  wife  bv  the 

Glory 


The  Reafons  of  divine  Patience.  3  5  £ 

Glory  of  his  Name.  Ifa.  xlviii.  9,  11.  For  my  Name  fake  will 
J  defer  mine  Anger ;  and  for  my  Praife  will  I  refrain  from 
thee,  that  I  cut  thee  not  off.  For  mine  own  Sake,  even  for  mine 
own  Sake  will  I  do  it :  For  how  fJjould  my  Name  be polluted,  and 
I  will  not  give  my  Glory  to  another.  An  Example  of  this  we 
have  in  Pharaoh,  Ex.  ix.  j  6.  And  in  very  Deed  for  this 
Caitfe  have  I  rats' d  thee  up,  for  to  jhew  in  thee  my  Power •,_ 
and  that  my  Name  may  be  declared  through  out  all  the 
Earth.     And 

3clly.  The  Lord  cxerciles  Long-imTering  "becaufc  of  hm 
Promife  made  to  pious  People,  and  their  Offspring.  Gen. 
xvii.  7.  And  I  will  ejlablijh  my  Covenant  between  ?ne  and 
thee,  and  thy  Seed  after  thee  in  their  Generations,  for  an  ever- 
la  fling  Covenant  to  be  a  God  unto  thee,  and  to  thy  Seed  after 
thee. . 

4thly.  .Another  Reafon  of  God's  Patience  is,  that  fom& 
may  be  hereby  induced  to  repent  of  their  evil  Ways.  Roma 
ii.  4.  Or  defpi fe.fi  then  the  Riches  of  his  Goodnefs,  Forbearance 
and  Long-fuffering,  not  knowing  that  the  Goodnefs  of  God 
leadeth  thee  to  Repentance.  And  indeed  Men  are  loft  to  all 
Senfe  of  Humanity  and  Gratitude,  if  the  Confidcration  of 
God's  Goodnefs  and  Long-furTering,  does  not  excite  their 
Sorrows  for  their  Offences  againft  him.  Memorable  are  the 
Words  of  the  Apoftie  Peter  upon  this  Subject.  2  Pet.  iii.  9. 
The  Lord  is  not  flack  concerning  his  Promife,  as  feme  Men 
CAint  S/acknefs,  but  is  kng-fuffcring  to  usward,  not  willing  thai 
any  fjould  perijh,  but  that  all  fbculd  come  to  Repentance. 

5thly.  The  Almighty  forbears  to  execute  Vengeance  be- 
caule  of  the  Mixture  of  good  People  with  bad  in  this  World, 
and  from  the  Regard  he  bears  to  the  Prayers  of  the  Former. 
Gen.  xix.  21,  22.  And  he  j 'aid  unto  him,  fee  I  have  accepted 
thee  concerning  this  Thing  alfo*  that  I  will  not  overthrow  this 
City  -,  for  the  which  thou  haft  fpoken3     Hqfte  thee  efcape  thi- 

Y  y  2  tber9 


3  5°  The   Reafons  of  divine  Patience. 

j  ther,  for  I  cannot  do  any  Thing  till  thou  become  thither ;  there- 
fore the  City  was   called  Zoar.     The  Holy  Seed,  /.  e,    pious 
People,  are  the  Subltance,  the  Support  of  Places  where  they 
are.  (I/a.  vi.  13.)  And  hence  it  is  laid,  Ifa.  xix.  Except  the 
Lord  oj  Hefts  had  left  unto  ns  a  very  /'mall  Remnant,   we 
foquldbave  been  as  Sodom,— and  like  unto  Gomorah. 

6thly.  Another  Reafon  of  God's  Patience,  is  to  continue, 
and  propagate  his  Church  in  the  World.  Rev.  vi.  10,  u. 
A?id  they  cried  with  a  loud  Voice  faying,  how  long  O  Lord 
Holy  and  true",  .do ft  thou  not  judge  and  avenge  t  ur  Bwod  on  them 
that  dwell  on  the  Earth  f — And  it  was  [aid  unto  them,  that 
they  Jhould  reft,  yet  for  a  little  Sea fon,  until  their  fellow  Ser- 
vants and  Brethren,— Jhould  be  fulfilled,  i.  e.  until  their 
Number  was  compleated.  The  Church  could  not  be  con- 
tinued from  Age  to  Age,  if  God  was  fpeedy  in  the  Execu- 
tion of  his  Wrath.  Many  of  the  Elect  are  doubtiefs  in  the 
Loyns  of  impious  Parents,  who  are  fpar'd  for  their 
Sakes.     Again 

ythly.  Patience  is  exercised,  to  render  Sinners  who  con- 
tinue in  their  Impenitence  inexcufible  j  and  to  vindicate 
the  Juftice  of  God  in  their  final  Ruin.  (Rem.  ii.  1,  2,  4.) 
The  long  continuance,  and  rich  Expence  of  divine  Patience 
towards  impenitent  Sinners,  bereave  them  of  all  Apology 
in  their  own  Favour !  This,  this  will  make  them  wholly 
fpeechlefs,  before  the  Judgment  Bar  of  the  incarnate  G  >d  ! 
they  will  not  be  able  to  offer  one  Plea  in  their  De- 
fence. The 

4th.  Propos'd  comes  now  to  b~  fpoke  upon,  namely,  the 
confiftency  of  divine  Patience,  withGod's  vindicative  Juftice, 
and  this  will  appear  by  coniidermg  the  following  Parti- 
culars. 

ill  As  there  is  an  equal  necemty  of  glorifying  the  Attri- 
butes of  Patience,  as  of  God's  other  Perfections,  fo  there  is 
UQ  Time  for  this  but  in  the  prelent  W^rld.     IN  cither  the 

Sav'd 


The  ccnjijhncy  of 'divine  Patience  withy  tiff  ice.  3-5^ 

Sav'd  or  Damn'd  are  Objects  of  Patience,  the  former  need 
it  not,  and  the  latter  are  pail  it.  Then  either  it  muit  be  ma- 
nifefted  here  or  not  at  all ;  but  there  will  be  iufficient  Room 
for  the  Terrible  Difplays  of  Juftice  in  another  World. 

2dly.  Seeing  that  the  Defign  of  avenging  Juftice  is  either 
to  manifeft  God's  Holinefs,  or  to  fecure  the  Rights  of  his 
Sovereignty,  then  if  both  thefe  can  be  anfwered,  notwith- 
standing the  Exercife  of  Patience,  there  is  fiirely '  a  Con- 
nftency  andHarmony  between  them,  and  that  this  is  the  very 
Caie  appears  thus :  God'sHolinefs  is  manifested  in  his  Threat- 
nings  againflTranfgrefTors,  the  Execution  of  which  his  Truth 
Stands  engaged  to  fecure.  TJie  juft  Jehovah  has  Said,  That 
he  will  rain  upon  Sinners  Snares ',  Fire,  and  Brimfrrone, 
and  an  horrible  Tempeft,  and  this  fhail  be  the  Portion  of  their 
Cup  !  For  the  Lord  loveth  Righteoujjiefs,  Pfa.x'i.  6,  7.  And 
tho'  this  be  a  Time  of  Probation,  yet  in  order  to  vindicate 
God's  Ploiinefsand  Juftice,  there  be  fome  Executions  of 
Wrath.  Hence  the  Lord  is  faid  to  be  known  by  the  Judg- 
ments which  he  executes,  and  that  the  wicked  are  fnared  in 
the   Work  of  their    own  Hands. 

Neither  does  a  temporary  Suipeniion  of  the  full  Executions 
of  Juftice,  give  any  Occaiion  to  Sinners  to  infult  the  di- 
vine Sovereignty;  nay,  to  ingenious  Minds,  it  is  rather  an 
Inducement  to  fubmit  to  the  divine  Government,  feeing  he 
is  Co  full  of  Clemency.  Slow  Proceedings  in  Judgment,  and 
Reprieves  granted  to  Malefactors,  are  no  Reproach;  but  an 
Honour  to  civil  Governments;  and  why  mould  the  fame 
mild  Meafuresbereckon'd  an  Impeachment  upon  the  Di- 
vine ?  But  I  haften  to  the  Improvement  of  this  Subject. 
And  id.  We  may  learn  from  it  the  exceeding  Precioufnefs  of 
.the  Souls  of  Men.  Our  Lord,  who  is  the  bell  Judge  of 
the  Worth  of  Things,  efteems  one  of  them  worth  more 
than  the  whole  World \  Mat,  xvi.  29.  And  this  he  has  tcftiiy'd 

•by 


35$  Divine  Patience  improved. 

by  the  Price  he  has  laid  down  for  them,  which  was  nolefs- 
than  his  own  moil:  precious  Blood,  (i.  Pet.  i.  19.)  As  well 
as  by  the  importunate  Methods  he  uies  in  order  to  apply 
this  Redemption,  and  particularly  by  the  Expence  of  his 
Patience  in  waiting  to  be  Gracious  to  poor  Sinners.  And 
why  then  fhould  we  not  value  our  own  Souls,  and  expreis 
this  by  fuitable  Solicitude,  and  Labouis  to  fecure  their  Hap- 
pineis  ?  And 

2dly.  From  the  Patience  of  God  we  may  learn  thh 
Lefibn,  that  it  is  better  for  us  to  be  at  the  Mercy  of  God. 
than  of  any  Creature:  Tho'  Mcfes  was  meek  above  all 
Men  upon  the  Face  of  the  Earth,  yet  the  Impieties  of  the* 
People  ofJ/rael  put  him  in  a  Rage  againft  them,  fo  that  he 
accofted  them  in  the  following  Language  at  Merit  a,  Tiu 
Rebels  laid  lie,  muff  I  draw  Water  jor you  cut  of  the  Reek  % 
The  Prophet  Jbnah  feem'd  to  be  more  concern 'd  about 
his  Credit,  than  about  the  Lives  of  the  great  City  Nini- 
vJj  j  yea  he  was  difpieas'd  and  very  Angry  at  the  Kindrtefs 
of  God.  infparing  that  finfii]  Piace  upon  their  Reforma- 
tion, and.  acofted  the  Almighty  in  verv  nndeccnt  Language 
on  this  Gccaiion  :  yea  he  relented  the  Kindnefs  of  Gcd  to 
that  Place  in  fuch  a  Degree,  that  he  choie  Death  rather  than 
Life  on  this  Account !  O  ftrange  and  unaccountable  Conduct ? 
[See  yc?ia  iv.    1.  2.   3.)       But 

2dly,  Another  Ufe  that  may  be  juftly  drawn  from 
this  Subject  of  divine  Patience,  is  of  Encouragement  to  all 
Sinfick  Souls;  fuch  lhould  be  indue'd  hereby  to  cah:  away 
their  defnonding  Fear?,  and  to  come  to  Jesus  Christ 
with  Hopes  of  obtaining  Mercy,  To  tin's  he  invites  them 
in  a  companionate  Manner,  Mat.  xi.  28.  Come  unto  me 
all  ye  that  labour  and  are  heavy  Laden,  and  I  will  give  yen 
Re/l :  And  furely  our  dear  Lord  will  be  as  Good  as  his  Word. 
The  Enemy  of  Souls  labours  to  difcourage  awakned  Sinners 

ia 


Divine  'Patience  i??jprov*d,  35^ 

in  their  Motions  to  Christ  by  many  dreadful  fcggeflions 
iuch  as  thele  following,  viz.  That  they  have  committed  the 
unpardonable  Sin  ;  but  how  can  that  be  while  they  bewail 
Sin  and  feek  Deliverance  from  it  ?  Or  by  infinuating  that 
the  Seafon  of  Mercy  is  pail,  and  that  God  is  fo  fevere  that 
he  -wili  have  no  Companion  on  them.  But  thefe  are  falfe 
Suggeftions,  how  can  the  Day  ot  Mercy  be  paft  when 
God  is  enlightning  the  Mind  and  humbling  the  Heart 
by  his  gmcious  Influences  ?  No  !  It  is  then  a  fpecial  Sea- 
fon of  Mercy,  the  Door  of  Hope  is  yet  open,  and  the 
golden  Scepter  of  Pardon  and  Peace  is  held  forth  by  the 
King  ef  Glory.  God  is  not  waiting  for  an  Opportunity 
to  deftroy  the  Sinner,  but  for  an  Opportunity  to  exalt  his 
glorious  Grace  in  ./hewing  them  Salvation  :  Poor  Sinners, 
ye  arc  going  to  a  God  of  Mercy,  Grace  and  Patience, 
a  God  who  glories  in  the  Freenefs  of  his  Love  !  Surely  if 
his  Patience  bore  with  you  in  your  obflinate  Courfe  of  unre- 
lenting Impieties,  it  will  much  more  fo  when  you  are 
humbled  under  a  Senfe  thereof :  Therefore  be  encouraged 
to  attend  with  Hope  upon  the  Means  of  Grace,  and  to 
venture  your  guilty  Souls  by  believing  on  an  all-fufficient 
and  companionate  Redeemer,  who  is  able  to  fave  to  the  ut- 
termoft  all  that  come  to  the  Father  by  him,  and  who  has 
himfelf  affur'd  us,  that  fuch  as  come  he  will  by  no 
Means,  caft   out.  But    I  proceed 

^dly.  To  a  Ufe  of  Exhortation  in  the  following  Particulars 
"And 

iff.  Dear  Brethren,  let  us  admire  and  adore  the  Patience 
of  God  towards  ourfelves. !  And  to  this  we  may  be  juflly 
excited  by  conlldering  '  the  Number,  Importance  and 
Long-continuance  of  the  Favours  of  God  towards  us,  toge- 
ther with  the  inumerable  and  heighnous  Iniquities  whici 
we  have  prefumptuoufly  and  ungratefully  committed  againft 

aU 


360-  Divine  Patience  improved. 

all  the  dear  Obligations  of  divine  Love  !  If  God  fhoulc' 
mark  Iniquities  who  could  flan d  before  him?  How  juftly 
therefore,  and  how  eafily  might  the  Almighty  have  made 
us  Miferable,  beyond  a  Remedy  long  before  now  ?  And 
yet  Jehovah's  Patience  waits.  Sometimes  Men  defer  the 
Execution  of  their  Anger,  becaufe  they  are  not  able  to  ef- 
fect it:  This  was  King  David's  Cafe  in  fafpending  jfoab's 
Punifhment.  The  Sons  of  Zeruiab,  as  he  himielf  acknow- 
ledged, were  too  hard  for  him,  they  had-  got  io  great  a 
Party  of  the  Nation  upon  their  Side,  .that  it  was  perilous 
to  try  to  bring  them  fpeedily  to  publick  Juftfce  :  But  God 
is  Almighty  in  Power,  and  euii'y  able  at  any  Time,  in 
an  Inflant,  tofubdue  the  moll:  Proud  and  Potent  or'  his 
Enemies,  It  mayjuffly  melt  our  Hearts  into  Admiration 
and  Gratitude,  when  we  think  how  jufliy  every  Soul  of 
us  here  prefent  might  be  this  Moment  enduring  the  Ven- 
geance of  eternal  Fire,  pail  all  Hopes  of  ever  obtaining 
Mercy  5  and  that  yet  notwithstanding  of  all  our  crimfon 
Provocations  we  are  on  this  fide  Ruin,  and  have  the  Of- 
fers of.  Salvation  made  to   us.  But  in  the 

2d.  Place  let  us  beware  that  we  abufe  not  the  Patience  of 
God  by  taking  Encouragement  therefrom  to  perfift  in  finning 
againfl  him.  This  alas  is  the  ungrateful  U£e  which  fome 
make  of  this  adorable  Attribute,  Eclef.  viii.  1  r.  Becaufe 
Sentence  againfl  an  evil  Work,  is  not  fpeedily  executed,  there- 
fore the  Heart  of  the  Sons  of  Men  is  fully  Jet  in  them  to  do 
Evil.  The  Bafenefs  of  which  Ingratitude  and  Impiety, 
no  Tongue  can  exprefs,  no  Mind  can  conceive  fully  :  And 
iurely  the  Punifhment  will  be  at  laft  proportioned  to  it,  ex- 
cept Repentance  intercept  the  Stroke  of  J uft ice!  How  Jl.ull 
ye  e I  cape  who  neglecJ  jo  great  Salvation  ?  It  Jlall  he  more 
tolerable  for  Sodom  and  Gomorah  in  the  Day  of  Judgment 
than  for  you,     Do  not   imagine  Sinners  that  Forbearance  is 

Payment 


Divine  Patience  improved.  o  6 1 

Payment.  Be  not  deceived,  that  which  a  Man  fows  that  flail 
he  aljb  reap,  he  that  jbwetb  to  the  Flejh,  fiall  cf  the  Flcfl) 
reap  Corruption.  Confider  folemnly  and  fpeedily  thole 
dreadful  Words  of  God  hirnfelf,  Pfal.  1.  21,  22.  Thy? 
Things  haft  thou  do?ie  and  I  kept  Silent,  thou  though  fe/l  that  I 
was  altogether  inch  a  one  as  thy  Jetf,  but  I  will  reprove  thee 
and  Jet  them  in  Order  bejore  thine  Eyes.  Now  confider  this 
ye  that  forget  God,  lea  ft  1  tear  you  in  Pieces  and  there  be  none 
to  deliver  !  And  how  unjuit ,  as  well  as  ungrateful,  is  the 
Inference  which  fome  impenitent  TranigreiTors  draw  from 
the  expenfe  of  divine  Patience,  viz.  that  therefore  there  is 
no  Providence  which  prefides  over  human  Affairs ;  and 
hence  they  deride  all  Religion!  The  Apoftle  Peter  long  fince 
prophecy'd  of  this  herd  of  hardned  Mortals.  (2  Pet.  iii.  4.) 
But  where  is  the  Senfe  of  this  Cavil,  for  will  not  Reafon 
it  (elf  fuggeft,  that  there  ihould  be  a  Time  of  Probation 
before  that  ot  Recompence  ? 

But  that  I  may  come  more  clofely  to  the  Confciences  of 
my  Hearers,  may  I  not  fafely  afTert,  that  all  you 
that  neglect  to  improve  the  prefent  Seafon  of  Mercy, 
o  to  embrace  the  Lord  Jesus  Christ,  are  abufersof  God's 
Patience  !  Dear  Friends,  confider,  that  in  fo  doing  ye  defpife 
t  Q  Goodnefs  and  Long-fufTering  of  God,  and  likewife  fe- 
cure  and  aggravate  your  own  Ruin.  {Rom.  ii.  4.)  Hear 
with  Trembling  what  God  laid  to  his  antient  People,  A- 
mos  iii.  3.  You  only  have  1  known  of  all  the  Families  of  the 
Earth,  there] ore  1  will puni/h  you  Jor  all  you  Iniquities!  I 
haften  to  the  laft  Ufe,  which  is  of  Exhortation,  which  is 
,t  ireefold  :  Methinks  the  Patience  of  God  invites  us  to  im- 
prove it,  in  Relation  to  God,  our  Neighbours,  and  ourfeives. 
And  iff.  We  mould  improve  it  in  Relation  to  our  Behavi- 
our towards  God,  in  a  Patient  enduring  of  his  fatherly 
Chaftnings,  which  are   fo  much  to  our  Advantage,  and  fo 

-Z  z  mucfe 


%6&  Divine  Patience  improved. 

much  lefs  than  our  demerit.  We  mould  likewife  patiently 
wait  for  the  Anfvver  of  our  Prayers,  as  well  as  for  the  Time 
of  our  DifTolution  j  for  God  hathnotfaidto  the  feed  of  Jacob, 
that  they  flmddfeek  his  Face  in  vain.  The  Time  of  our  de- 
parture is  fixed,  and  cannot  be  reverted,  let  us  therefore  re- 
iblve  with  yob,'  to  wait  with  Patience  till  our  Change  come, 

2dly.  In  Relation  to  Men.  Let  us  bear  Injuries  and  Re- 
proaches from  them  with  Patience,  without  meditating  Re- 
venge, feeing  the  great  God  has  fo  long  bore,  with  worfe 
Treatment  from  us  !  Let  us  patiently  wait  for  the  Conver- 
iion  of  unconverted  Friends  and  Relatives  :  God's  Power  is 
great,  his  Grace  is  free,  fome  he  Converts  at  one  Time  and 
ibme  at  another!  Jehovah  waits  and  why  mould  not  we 
with  Patience  and  Hope, 

.  3-dly.  In  Relation  to  ourftlves.  O  for  God's  lake  let  us 
improve,  the  prefent  Seafon  of  divine  Patience!  Behold  now 
is  the  accepted  Time,  behold  ?ww  is  the  Day  of.  Salvation ! 
Grieve  the  Spirit  of  God  no  more,  and  try  his.  Patience  no 
longer  j  for  furely  if  ye  perfift,  divine  Patience,  towards  you 
will  have  its  Period,  and  then  ye  are  undone  forever.  Think 
on  thefe  Words,  Pro.  i.  24,  25,  26.  Becaufe  I  called  and 
ye  reft/fed,  I Jlr  etched forth  my  Hand  and  no  Man  regarded^ 
thcrejore  will  1  laugh  at  your  Calamities,  and  mock  when  your 
fiar.cometbt.. 


The  Truth  of  God  explain *'d.  363 


SERMON  XIX. 


PSALM  xxxi.  5„ 
Into  thine  Hand  1  commit  myfpirit  :  For   thou  haft  redeemed 
me  O  Lord  God  of  Truth. 

HIS  Pfalm  was  compos'd  either  when  David  was 
in  great  Diftrefs,  or  fometime  afterwards  in  Re- 
membrance of  it,  and  of  the  Kindnefs  and  Truth 
of  God,  apparent  in  delivering  him  therefrom. 
The  Matter  of  the  Pfalm,  which  coniifta  of  Prayers  and 
Praifes,  of  Hopes  and  Fears,  ieems  to  fuggeff.  what  has 
been  obferv'd  to  be  Occaiion  of  it's  Compofure  j  but  we 
can't  certainly  determine  what  thofe  Troubles  were  to 
which  the  Pfalmift  refers  herein.  Some  learned  Men, 
particularly  Muis  from  David  Kimchi,  whofe  Opinion  Mr. 
Pool  in  his  Sy  nop/is  favours,  do  not  improbably  Conjecture, 
that  it  was  compos'd  when  David  fled  from  Saul.  Af- 
ter the  Pfalmiji  had,  in  the  preceeding  Vcrfes,  mention'd 
iome  Diftrefs  he  was  in,  fome  difguis'd  Contrivance  which 
his  Enemy's  had  fecretly  form'd  to  enfnare  him,  as  well 
as  fpoken  honourably  of  the  divine  Power  in  a  Variety  of 
metaphorical  Terms,  and  earneftly  implor'd  Guidance  in 
Perplexity,  and  Protection  in  Danger,  he  in  confidence 
thereof,  doth  in  the  Words  of  our  Text,  calmly  commend 
himfelf  to  the  divine  Care,  being  hereunto  encouraged  by 
the  Confidcration  of  what  God  had  done  for  him  in  diffi- 

Z  z  a  £ultf 


j  64  T7:>e  Truth  of  God  explain' d. 

culty  heretofore,  and  believing  God  was  engaged  to  do  the 
like  for  him  in  future  Time.  Into  thine  Hand  I  commit 
my  Spirit,  for  thou  haft  redeemed  ??it\  0  Lord  God  of 
Truth  !  So  that  in  thefe  Words,  we  have  two  Things, 
viz.  An  Account  of  the  Pfalmift's  Aft,  together  with  the 
Reafons  of  it.  And  ift.  His  Act  was  his  committing:  his 
Spirit  into  the  Hands  of  God.  By  Spirit  we  are 
doubtlefsto  underftand  his  Soul,  it  was  in  this  Senfe  that 
cur  Lord  us'd  thefe  Words  upon  the  Grafs.  [Luk.  xxxiii. 
4.6.)  By  the  Hand  of  God,  we  are  to  underftand  his 
Care  and  Cuftody,  the  metaphorical  Expreiiion  of  Arm, 
when  apply 'd  to  God  in  Scripture,  intends  his  Strength, 
fo  that  to  be  taken  into  the  Hands  of  God  in  a  Way  of 
Mercy,  fignines  a  Perfon's  Being  cover'd  with  Almighty 
Protection  !  Committing  cur  (elves  into  the  Hai.ds  of  God,  in- 
cludes in  it  thefe  three  Things  eipeciaiiy  viz.  iff.  A  re- 
jecting all  other  Dependencies.  2dly.  A  firm  Trull  in  God 
that  he  can  and  will  do  all  well  for  us.  And  ^dly.  A 
voluntary  Reiignation  of  ourfelves  intirely  to  his  Care  and 
Kindnefs.  But 

zdly.  The  Reafons  of  the  Pfalmiffs  Act  are  thefe,  viz. 
1  ft,  The  Remembrance  he  had  of  God's  Kindnefs  to  him 
formerly,  in  delivering  him  out  of  Troubles  :  For  thou  haft 
redeemed  me.  Ai.d  2dly.  The  Consideration  of  the  Truth 
of  God's  Nature  and  Word,  O  Lord  God  of  Truth,  as  if 
he  had  laid,  thou  haft  prom i fed  O  Lord,  that  thou  wilt  be 
prefent  with  thy  People  in  Diftrefs,  and  help  them  ;  and 
iurely  thou  wilt  be  as  good  as  thy  Word,  for  thou  art  the 
God  of  Truth,  The  Remembrance  of  paft  Mercies  and 
Deliverances,  both  Spiritual  and  Temporal  is  of  great  Ne- 
ceftity  in  our  Chriftian  Courfe,  both  to  excite  our  Gratitude 
to  God,  and  encourage  our  Truft  in  him.  If  we  do  not 
remember   the  Ibli-Mizar,  the  Tcnicls,    the   Pijgus,     the 

BokimSs 


The   Truth   of  God  explain 'd,  365 

Bokims  that  we  have  met  with,  how  mall  we  love  our  Be- 
nefactors and  hope  in  him  ?  And  without  Love  and  Hope 
how  can  we  perform  the  Duties  required  of  us  with  Dili- 
gence ?  Encounter  the  Dangers  we  are  inviron'd  with, 
without  Courage,  or  fuftain  the  Difficulties  we  arc  expofed 
to,  with  Patience  ?  Was  not  our  Lord  offended  with  his 
Difciples  that  they  fo  foon  forgot  the  Miracle  about  the 
Loaves  ?  How  peircing  and  upbraiding  was  the  reproof  of 
Christ  on  this  Qccafion  ?  O  ye  Fools  and  flow  of  Heart  to 
believe,  do  ye  not  remember  the  Miracle  oj  the  Loaves  ?■ 

The  Subject  that  I  purpofe  •  to  difcourfe  upon  from  the 
Text,  is,  the  Truth  of  God.  This  Attribute  of  Truth,  is 
frequently  afcrib'd  to  God  in  Scripture.  Hence  ( 1 )  He  is 
exprefly  laid  to  be  True,  Jer.  x.  10.  But  the  Lord  is  the 
True  God  (2)  It  islikewiie  laid,  that  he  cannot  lie  or  repent} 
1  Sam.  xv.  29.  And  aifh  the  Strength  of  Ifrael  will  not  Um 
or  repent,  for  he  is  not  a  Man  that  hefou/d  repent.  Parti- 
cularly (3)  In  his  Words,  he  is  True  yea  Truth  itfelf.  Joh. 
xvii.  17.  Santlify  them  thro'  thy  Truth,  thy  Word  is  Truth. 
(4)  In  his  Works,  thus  all  the  Ways  of  the  Lord  are  laid  to 
be  Mercy  and  Truth  y  unto  fuch  as  keep  his  Covenant. 
Pial.  xxv.    10. 

And  it  mud  needs  be  that  God  is  True,  if  we  confider 
the  following  Particulars,  ifl.  If  God  were  not  true,  there 
could  be  nothing  True,  or  no  Truth  •  for  how  can  there  be 
a  fecond  Truth  without  a  firft  ?  But  there  is  fuch  a  Thing 
as  Truth,,  therefore  God  is  true.  It  is  equally  abfurd  to 
fuppcfe,  either  that  the  Creature  has  any  Vertue,  which  it 
has  not  deriv'd-  from  God  the  firft  Catife  of  all  Being  and 
Goodnefs,  or  that  it  mould  derive  it  from  one  who  had  it 
not.  2aly.  All  falfehood  and  deceit  fprings  from  fome  Im- 
perfection, either  of  Ignorar.ce  or  perverie  Intention.  Men 
often  miilake  thro'  Ignorance  or   Inadvertency ;.  they  think 


3  6  6  The   Truth   of  God  explained. 

of  Things  otherwife  than  they  arc,  either  thro'  want  of  -a 
competent  meafure  of  Knowledge  or  thro'  neglect  of  due 
Deliberation  upon  Things,  neither  of  which  are  compatible 
to  that  God  who  is  infinite  in  Wifdom,  and  Acts  by 
Council, 

Again  Men  deceive  ethers  of  Purpofe,  thro'  an  evil  Dif- 
pofitionof  Nature,  the  Root  of  which  is  in  all  the  Posterity 
of  Adam  I  But  God  is  perfectly  Pure  and  Holy,  entirely 
free  from  every  corrupt  Byais.  And  hence  is  that  antitheiis 
or  contrariety  between  the  divine  Nature,  and  the  Human 
in  its  degenerate  and  fallen  State ;  which  is  mentioned 
Horn.  iii.  4.  Tea  let  God  be  True,  but  every  'Man  a  Lyar  j 
as  it  is  written,  that  thou  might ejl  be  jujlijy  d  in  thy  fayings, 
and  might  ejl  overcome  when  thou  judge ji.  When  therefore 
God  is  faid  to  deceive  the  Prophet,  Ezek,  xiv.  9.  It  only 
fignifies  the  Almighty's  difappointing  him  by  the  Courfeof 
his  all-governing  Providence,  of  the  fond  Expectations  he 
had  from  fecond  Caufes,  and  his  iliffcring  the  Prophet  to 
impofe  upon  himfelf  by  wrong  Conjectures.  Men  may  be 
influenced  by  the  vicious  Propensities  of  their  own  Natures, 
or  by  the  Instigations  of  Satan  to  deceive.  But  it  is  directly 
contrary  to,  and  incompatible  with  the  infinite  untainted  and 
inviolable  purity  of  the  divine  Nature  to  be  any  Ways  ac- 
ceilary  to  fuch  abhored  Impiety.  It  is  impo/Jiblefor  God  to 
lie,  as  the  Author  to  the  Hebrews  juftly  obferves,  [Heb.    vi. 

18.) 

Men  do  not  always  adhere  with  conftancy  to  their  Purpo- 
fes  and  Declarations,  either,  iff.  Becaufe  they  were  rafti- 
ly  and  precipitantly  made,  without  a  juil  View  of  Things,  and 
mature  Deliberation  upon  them.  Or  2dly.  For  want  of  Power 
to  put  their  Defigns  into  Execution,  or  ^dly.  Becaufe  of 
fome  unforefeen  Changes  that  are  brought  to  pafs  by  divine 
Providence,  which  put  their  Affairs  into  a  different  Situati- 
on 


The  Truth  of  God  explained.  36V 

On  from  what  they  were  before ;  and  from  what    theyfirft 
had  in   View.     But  neither  of  thefe  Imperfections  can  be 
afcrib'd  without  Biafphemy  to  God.     As  his  Wifdom  is  un- 
fearchable,    io   his  Power  is  Infinite,  and  his  Happinefs  in- 
variable and  eternal.      All  Futurity   is  open  to  his  all  pene- 
trating Eye,   and  all   Things   pofTible  are   included   within 
the  Compafs  of  his  Aimightinefs.     He  is  of  one  Mind  and  who  ' 
can  turn  him,   and  what  his  Sold  dfreth  even  that  he  doeth. 
Job  xxiii.  1.3.  No  change  of  Affairs  can  be  produe'd  belides 
his  Purpofe   or  without    the   Interposition   of  his  fovereign 
Providence,  and  therefore'  he  cannot  be  thereby  necemtated 
to  change   his  Purpofe,  or  fall  from  his  Declarations.     And 
hence  lJhi!o   well  obferves,  "  That  all  the  Words  of  God -are 
"  Oaths  "    i.   e.  moft  facred  and  certain.     And  Fulgent i us 
fayeth  truly  concerning  the  fupream  Being,  viz.    u  That  he 
"  is  Truth   without  Fallacy,    Goodnefs  without  Malice,  and 
:l  Happinefs  without  Mifery"     Pythagoras  being  ask 'd  what 
made  Men  like  to   God,  anfwered,  cum   vera  kquntur  i.  e,  - 
when  they  ipeak  Things  that  are  true. 

In  difcouriing  upon  this   Subject,  I  purpofe  to  ipeak' 

I.  Upon  the  Kinds  and    Nature  of  divine  Truth.     And 

II.  To  anfwer  fome  ObjccTions  againft  it,  and  then  pro- 
ceed to  fome  Improvement      And 

1  ft.  It  may  be  obierved,  that  Truth  In  its  general  Na- 
ture, confifts  in  Agreement,  and  is  Three-fold,  viz,  Phy Il- 
eal, Logical,  and  Moral.  Phyf.cal  Truth,  confifts  in  the  A-  • 
greement,  which  fublifts  between  the  Appearance  of  a  Thing, 
and  the  Thing  itfelf,  This  kind  of  Truth  is  by  fometerm'd 
effential,  and  by  others  metaphyseal 

2dly.  Logical  Truth  is  when  we  conceive  of  a  Thing  in 
our  Minds,  as  it  really  is  in  it  felf.  As  the  Former  is  oppos'd 
to  Paint,  and  all  falfe  Appearenccs,  fo  this  is  oppos'd  to 
Er-ror  and  Miftake  in  Judgement.  - 


5  6  S  The  Truth  of  God  explained. 

3dly.  Moral  Truth  con  fids  in  fpeakihg  as  we  think,  this 
is  oppos'd  to  lying,  the  Nature  of  which  confifts  in  going 
againft  the  Mind,  according  to  the  old  and  true  Saying, 
raentire  eft  contra  mentem  ire. 

Now  each  ofthefe  Kinds  of  Truth,  that  I  have  mentioned 
belongs  to  God  truly  and  tranfcendentiy  :  For 

ift.  He  has  what  appertains  to  true  Godhead  by  his  E£. 
fence  without  any  Diiguife.  Johnxvu.  p  This  is  eternal  Life, 
to  know  thee  the  only  trueGod,  and  JESUS  CHRIST  whom  thou 
haft  fent.  Jehovah  hath  a  real  Sublicence,  and  gives  Bfeing 
to  all  Creatures;  whereas  the  falfe  Gods  of  the  Heathen, 
have  nothing  divine,  they  only  carry  a  deceitful  Appearance, 
or  obtain  it  in  the  Minds  of  their  Worfhippers.  They  are  only 
dumb  Idols  which  have  Eyes  and  fee  not,  Ears  and  hear  not, 
neither  /peak  they  thro'  their  Throats  I  They  are  nothing  but 
Vanity  and  a  Lie,  They  that  wake  them  are  like  to  them,  and 
Jo  is  every  one  that  trufleth  in  them  Pial.  ex  v.  r,  8.  And 

2dly.  The  Mmd  of  God  exactly  agrees  with  the  NaUre 
of  Things,  becaufe  he  beholds  all  Things  in  himfclf.  Nei- 
ther is  there  any  Creature  that  is  not  manijefl  in  his  Sight, 
hut  all  '1  hi  tigs  are  naked  and  open  unto  the  Eve  of  him, 
with  whom  we  have  to  do.   Heb.  iv.  i  3 . 

3dly.  The  Declarations  of  God's  Word  exactly  agree  with 
the  Conceptions  of  his  Mind,  and  Refohitions  of  his  Will, 
in  all  the  Parts  thereof  whether  Hiftorical,  Prophetical, 
Promifory,  Minatory,  Perceptive.  Hence  the  Word  of 
God  is  laid  to  be  fur  e,  Pf.  cxlx.  140.  i.e.  Its  free  from  all  Mix- 
ture of  Deceit  and  Falfhood.  And  hence  it  is  likewife  (aid  to 
be  tryd,  2  Sam.  xxii.  3  1.  As  for  God  his  Way  is  perfect  the 
Word  of  the  Lord  is  trv'd,  he  is  a  Buckler  to  all  that  truft  in 
him.  Plal  xii.  6.  The  Words  of  the  Lord  are  pure  Words,  as 
Silver  tryd  in  a  Furnace  of  Earth,  purified  feven-times.  And 
4thJy.  All  the  Works  of  God  exactly  agree  with  his  Purpofe 

and 


The  Truth  of  God  explained.  369 

and'  Declaration,  Dent,  xxxii.  4.  Tie  is  a  Rock  his  Work  is 
perfeB  for  all  Jois  Ways  are  Judgment)  a  God  of  Truth  and 
without  Iniquity  jujl  and  right  is  he.  And  hence  the  Almighty 
is  laid  to  be  faithful,  iff.  In  the  Works  of  Creation, 
j  Pet.  iv.  io.  Wherefore  Jet  them  that  fiqfer  according  to  the 
Will  of  God  commit  the  keeping  cf  their  Souls  to  him  in  well 
doing,  as  unto  a  Jai third  Creator,  zdly.  In  the  Work  of 
Redemption,  Heb.  ii.  17.  Wherefore  in  all  Things  it  behoved 
him  to  he  made  like  unto  his  Brethren,  that  he  might  he  a  mer- 
ciful and  faithful  high  Prifi.-  3  clly.  The  Almighty  is  faith- 
ful in  the  Works  of  Grace,  and  hence  Grace  and  Truth  are 
faid  to  come  by  JESUS  CHRIST,  John  i.  17.  4thly.  He 
is  like  wife  faithful  in  the  Works  of  Providence,  mere  eipc- 
cially  in  the  Prefervation  cf  his  Church,  Rev.  xix.  u.  And  I 
jaw  Heaven-  opened,  and  behold  a  white  Horfe,  and  he  that  fat 
on  him  was  called  faithful  and  true,  and  in  Right eoufnefs  he: 
doth  judge  and  make  War. 

Now  the  Univerial  Truth  of  God,  that  has  been  menti- 
oned, entirely  excludes,  and  is  directly  oppos'd  to  every 
Error  in  Judgment,,  as  well  as  to  all  Falmood,  and  lying  in 
Speech  and  to  all  Hypocrify  and  Deceit  in  Praelice.  And 
therefore-  Solomon-  juftly  obferves,  Prov.  vi.  16,  17,-19. 
That  fix  Things  the  Lord  Hates,  yea  that  feven  are  an 
Abomination  unto  him !  Among  which  he  names  a  lying 
Tongue,  and  a  Jalfe  Witnefs.  Tit.  i.  2  In  hope  of  eternal  Life 
which  God  that  cannot  lie  promifed  before  the    World  began. 

But  in  order  to  open  the  Nature  of  divine   Truth  more- 
fully,  I  think  it  may  be  thus  deicribed,   viz;-  That  it  is  that" 
Property  oj  the  divine  nature  whereby  the  Almighty  confl ant- 
hand  inviolably  adheres   to  his  eternal  Purpoje  both  in  his 
Word  and  Works.     When  God  is  in  Scripture  call'd  the  true 
God,  or  the  only  true  God,  thefe'- Phrafes  do  not  fi'gnify  any' 
diflincl  Perfection  of  the  divine  Nature,  but  the  whole  God- 
head, in  Oppofition  to  all  that  are  call'd  God's,  but  are  not 

A.  a  a  .{b- 


370  The  Truth  of  God  explained. 

fo  by  nature.  But  when  he  is  calPd  the  Gcd  oj  Truth,  as  in 
our  Text,  it  intends  a  particular  Attribute  or  Perfection  of 
Jehovah,  even  fuch  as  has  but  now  been  defcrib'd.  Which 
Defer iption  that  it  may  be  the  better  understood,  let  the 
following  particulars  be  confidered   viz. 

I  ft.  That  God  hath  from  everlafting  purpofed  or  deter- 
mined to  permit  or  effect  whatfoever  comes  to  pafs  in  Time. 
i.  e.  He  has  before  all  Time  decred,  to  permit  the 
Evil  that  is  done  in  Time,  without  winch  it  could  not  come 
to  pafs,  except  we  deny  the  Omnipotence  of  God,  which  is 
blaiphemous.  And  he  has  iikewife  purpos'd  to  effect  the 
Good,  which  cannot  be  brought  to  pafs  without  his  Aftift- 
ance  and  Influence.  And  hence  we  are  told  A5ls  xv.  i  8. 
That  known  unto  God  are  all  his  Works  from  the  Beginning  of 
the  World.  This  Fore-knowledge  necellarily  fuppofes  his  Pur- 
pofe,  for  what  is  not  certainly  determin'd,  cannot  be  certainly 
foreknown.  But  the  Purpofe  of  God,  which  is  no  other  than 
an  imanent  or  eternal  Act  of  his  Will,  refpecting  his  Works 
of  Efficiency,  is  more  exprefily  fpoken.  of,  Ephef  i.  1 1.  In 
whom  alfo  we  have  obtained  an  Inheritance  being  Predejli- 
nated  according  to  the  Purpofe  of  him  who  works  all  TL  ings 
after  the  Council  of  his  own  Will.  And  as  the  Purpofe  of 
God  is  eternal,  in  reipecl:  of  its  Rife  and  Orijnal,  fo  it 
is  abfolute  and  invariable  in  its  Nature.  The  Conditi- 
ons of  Things  in  the  decree,  arc  only  therein  confider'd  as 
Means  determined  to  compafs  the  End  defign'd,  JRrov.  xix. 
21.  There  are  many  Devices  in  Mans  Heart,  never th el fs 
the  Council  of  the  Lord  that  Jl:alljiand.  Job  xxiii.  13.  But 
he  is  in  one  Mi  fid,  and  who  can  turn  him,  and  what  his  Soul 
dejireth  even  that  he  doeth. 

2dly.  God  hath  been  pleas'd  to  reveal  fome  Part  of  his 
eternal  Purpofe  in  his  Word.  I  fay  fome  Part,  becauje 
there  are  fecret  Things   which    are   known  only   to  God. 

The 


The  Truth  of  God  explained.  371 

The  Almighty  has  reveal'd    as  much  of  his  Purpofe  in  his 
Word,  as  his  Wifdom  judged  neceifary  for  us  to  know. 

Now  the  Revelation  we  have  of  God's  Purpofe  in  his- 
Word,  appears  eipecially  in  thefe  Things  following,  viz. 

1  ft,  In  the  Hyftorical  Part  of  it,  that  contains  a  true  and 
juft  Relation  of  Matters  of  Fact,  which  have  been  brought 
to  pafs  exactly  agreeable  to  the  eternal  Plan  of  the  divine 
Purpofe.     And 

2dly.  In  Prophelies  of  Things  to  come,,  many  fuchare 
contained  in  Scripture,  both  of  a  publick  and  perlbnal  Na- 
ture. And  how  glorioufly  does  the  Truth  of  God  fhine 
forth  in  the  punctual  accomplifhment  of  many  of  them  ? 
Here  I  mail  only  mention  a  few,  in  Relation  to  our  Lord 
Christ.  'Jacob  prophelied  of  the  Time  of  his  Birth,  viz. 
That  itfhould  be  after  the  Scepter  was  departed  from  Judah. 
Gen.  xiiv.  10.  And  thus  it  happened,  for  Herod  who  lway'd 
the  Scepter  at  that  Time,  was  of  an  Idumean  Extraction. 
The  Prophet  Micah.  foretold,  that  the  Place  of  his  Birth 
fhould  be  Bethlehem.  Mica  v.  2.  But  thou  Bethlehem  Ephra- 

ta,  out  of  thee  Jball  come  forth, that  is  to  be  the  Ruler  hnif~ 

raef,  whofe  Goings  forth  have  ban  from  of  old,  from  Everla/i- 
ing<  And  thus  it  came  to  pafs.  Mat.  ii.  1.  No-wwhen  JE- 
SUS was  bom  in  Bethlehem  of  Judca  in  the  Davs  of  Herod 
the  King.  Ijaidh  propherkd  that  his  Parent  ihould  be  a 
Virgin,  Ifa.  vii.  14.  Behold  a  Virgin  jhall  conceive  and  hear  a 
Son,  andjhall  call  his  Name  Imanuel.  And  this  the  Event 
anfwered.  (Mat.  i.)  Zachcriah  prophelied  of  the  humble 
Circumflances  of  his  Life,  m  the  ixth  Chapt.  of  his  Book,, 
and  the  9th  Verie.  Rejoyce  greatly  O  Daughter  of  Zionjhout 
O  Daughter  of  Jerujalem,  behold  thy  King  cometh  unto  thee. 
He  is  is  jufl  and  having  Salvation,  loic/v,  and  riding  upon  an 
uifs,  ami  upon  a  Colt  the  Foal  of  an  Ajs  I  And  do  not  the 
Evangelifts  allure  us,  that  this  was  fulfilled  to  a  Tittle  ?  Ijai- 

A  a  a  2  ab- 


372  The  Truth  of  God  explained. 

ah  graphically  delineates  his  miraculous  Works,  I/a.  xxxv.. 
56.  Then  the  Eyes  of  the  blind  (hall  be  opened  and  the  Ears 
of  the  Deaf  ft:>a!J  be  un/Jopped,  then  jhail  the  lame  Man  leap  as 
a  Hart ;,  and  the  Tongue 'ft all  fing.  And  thefe  Things  we 
are  affur'd  did  come  to  pafs  by  all  that  Evidence  of  credi- 
ble and  harmonious  Teflimony,  which  the  Nature  of  fuch 
paft  Facts  can  admit  of,  and  it  is  tim'eafbna&le  iurely  to  de- 
Tire  more!  Daniel  foretells  his  Death  in  the  ixth  Chap,  of 
his  Book,  and  26th  Verfe.  The  Meffiah'ftmll  be  cut  off]  but 
not  fir  himfelf  And  the  Pialmifl  David  foretels  the  Man- 
ner of  it  fo  particularly,  as  if  he  had  flood  at  the  Grofs  and 
beheld  it.  Pf.  xxii  16,-19.  The  AJfembly  of  the  Wicked 
have  inclosed  me*  they  pierced  my  Hands  and  my  Feet. 
I  may  tell  all  my  Bones,  they  look  mid  flare  upon  me,  they  part 
my  Garments  among  them,  and  cafl  Lots  upon  my  Vejiure. 
And  is  not  the  Burial  of  our  Lord  in  the  Tomb  of  a  rich 
Man  fpoken  of  by  lfaiah  f  I/a.  liii.  9.  And  he  made  his 
Grave  with  the  Wicked,  and  with  the  Rich  in  his  Death. 
Which  was  accordingly  fulfilled.  Mat.  xvii.  59,  60.  And  does 
not  the  Pialmifl  prophecy  of  his  Refurreciion,  of  which 
Jonah  was  a  Type?  Pf.  Ixviii.  18.  Then  haft  afcended  on 
high,  thou  haft,  led  Captivity  Captive,  thou  baft  received  Gifts 
for  Men.  Of  the  accomplishment  of  which,  the  Evangelift 
Luke  informs  us,    {Luke.  xxiv.  51.)     Bat  I  proceed 

3cily.  The  Almighty  reveals  his  eternal  Purpoles  in  his 
Word,  by  Precepts  j  by  thefe  God  /hews  to  Man  his  Duty 
and  the  Way  to  obtain  the  divine  Favour,  in  which  his 
Happinefs  confifls  ;  and  this  the  Almighty  purpofed  to  do 
from  Eternity.  And  hence  it  is  called  the  Council  of 
God.     Adts  xx.  27. 

4th.lv.    The  Almighty  likewife  reveals  his  Purnofe  in  his 

Word  by  Threatnings  againfl  his  Enemies.     Thefe  are  as 

.fiery  Barriers  about  his  Law,  to  preiervc  it  from  Contempt 

and 


The  Truth  of  God  explain  d,  iy^ 

and  Infult !  As  his  unfpotted  Holinefs  is  delineated  in  the 
Precepts  of  his  Law,  lb  his  dreadful  Jufticc  is  difplay'd  in 
the  Penalties  annexed  to  the  Breach  thereof,  which  render 
Jehovah  moft  jtiirly  an  Object  of  Fear,  as  the  Former  of 
•Love.  Now  the  Threatnines- of  God's  Word,  are  no  other 
than  a  Revelation  of  thole  Judgments,  which  God  had  de- 
termin'd  from  everlafting  to  inflict,  upon  finally  impenitent 
Tranfgreflbrs  Ifa.  xxx.  ult.  For  Tophet  is  ordain' d  of  old ; 
for  the  King  it  is  prcpar'd,  he  hath  made  it  deep  and  large, 
the  Pile  thereof  is  Fire  and  much  Wood.  The  Breath  of  the 
Lord  like  -  a  Stream  oj  Brimflone  Aoth  kindle  it.      And 

cthly.  God  reveals  his  eternal  Purpofe  in  his  Word,  by 
Promiies  of  Spiritual  and  Temporal  good  Things  to  his  Peo- 
ple ;  which  he  lincerely  makes,  and  punctually  performs ; 
and  on  this  Account,  he  is  more  efpecially  call'd,  the  faith- 
ful God,  who  keepeth  Cove?mnt  and  Mercy  with  thofe  that  love 
him  and  keep  his  Commandment s,  to  a  Thoufand  Generations. 
Deut.  vii.  9.  As  the  Threatnings  of  God  excite  Fear,  fo 
his  Promiies  encourage  Truff  and  Hope.  Tho'  God  is  a- 
ble  to  make  us  happy,  yet  we  have  no  Ground  to  expect  his 
•Goodnels  except  it  be  engag'd  to  us  by  Promife  :  For  the 
Almighty  is  under  no  natural  Obligation,  to  magnify  his 
•Mercy  upon  us.  But  when  he  is  pleas'd  to  engage  his 
Truth  in  our  Favour  by  promife,  it  renders  the  Bleffings 
oiomifed  molt  certain  ;  and  fo  minifters  itrong  Coniolation 
to  all  that  fear  God,  fo  that  they  may  reafonably  rejoyce  in 
Hope  of  eternal  Life,  whatever  Difficulties,  and  threatning 
Appearances  feem  to  obltruct  their  attainment  of  it.  Now  the 
-Promiies  of  God  either  refpect  Mankind  in  general,  or  the 
Church  in  particular,  or  truly  pious  Perfons  in  fpecial.  Some 
Benefits  promis'd  to  Mankind  in  general  are  thefe,  viz.  That 
the  World  lhall  be  preferved  to  the  fecond  coming  of  our 
Lord,  from  another  Deluge  by  Water3   the  Sign  of  which 


374  Tfo  ^utb  cf  G°d  cxplaiji'd. 

is  God's  Bow  in  the  Clouds.  And  likewife  that  the  mated 
and  regular  Courfe  of  Nature,  in  refpect  of  Seed  Time, 
and  Harveft,  Cold  and  Heat,  Summer  and  Winter,  Day  and 
Night  mall  not  ceafe.  (Gen.  ix.  n.)  The  Promiies  made 
to  the  Church,  refpect  its  Protection,  Increafe,  and  the  di- 
vine Prefence,  in  their  Religious  Affemblies.  Thus  the 
Almighty  hath  faid,  that  no  Weapon  form 'd egainfi  Ztpn-Jkall 
profper,  and  that  the  Gates  cf  Hell  /la/I  not  prevail  again/i 
her.  He  hath  alfo  promifed,  that  to  Shiloh  or  the  Me/; as 
Jhoald  be  the  gathering  cf  the  People.  i.  e.  the  Gentile?.  Gen. 
xlix.  10.  And  that  he  would  multiply,  them  and  they  Jl.culd not 
be  [mall,  Jer.  xxx.  19.  And  Jehovah  has  promis'd,  that  in 
all  P has  where  he  reeords  his  Name,  he  will  come  to  his 
People  and  blefs  0etfi\  Ex.  xx.  24.  The  Almighty  has  al- 
fo made  gracious  Promifes,  inked  to  all  the  various  Exi- 
gencies of  his  People  in  particular,  e.  g.  He  has  promifed  to 
guide  them  with  his  Eye  and  by  his  Council,  tojupport  them 
by  his  Power  and  to  refrejh  them  by  his  Love,  Pi.  xxxii.  8.  It. 
xli.  10.  Fear  thou  not  for  I  am  with  thee,  be  not  dijmay  d  for 
T  am  thy  God,  I  will  (irengthen  thee,  yea  I  will  help  thee,  yea 
I  will  uphold  thee  by  the  right  Hand  of  my  Righteoufnefs.  If. 
Ivii.  19.  I  create  the  Fruit  of  the  Lips,  Peace,  Peace  to  him 
that  is  far  off,  and  to  him  that  is  near  fayeih,  the  Lord  and  I 
will  heal  him.  Moreover  God  has  promifed,  that  tbofe 
who  wait  upon  him  jleall  renew  their  Strength,  Pf.  lxxxiv.  7.. 
lfc\.  xl.  31.  and  finally,  obtain  eternal  Life.  John  x.  28.  / 
give  unto  them  eternal  Life,  and  they  Jleall  never  per i/h.  Now 
every  one  of  thefe  Promiies  has  been  fulfilled,  the  World 
has  been  freed  from  a  fecond  Deluge,  the  fdccenlve  Viciii- 
tudes  of  the  Year  are  continued,  the  Church  preferved  and 
propagated,  and  particular  Believers  directed*  fuppoited  and 
reliev'd,     This  leads  me  to  A 


The  Truth  of  God  explained  %y$ 

3d.  Particular,  which  is  this,  ifisu  God's  adhering  to  his 
Purpofe,  reveal'd  in  his  Word  by  his  Works.  I  have  al- 
ready obferv'd,  that  God  hath  determined  all  Things  from 
Eternity,  and  that  he  hath  revealed  this  Purpofe  or  Deter- 
mination in  his  Word,  various  JVays  :  I  am  now  to  mew 
that  God  performs  by  his  Works  what  he  hath  declared  in 
his  Word :  As  there  is  a  Truth  which  confifts  in  a  Conformity 
between  the  Heart  and  Tongue,  which  is  cali'd  Sincerity  : 
fo  their  is  a  Truth  which  confids  in  an  Agreement  between 
Words  and  Deeds,  which  is  cali'd  Fidelity  or  Faithfulnefs. 
The  Almighty  not  only  Purpofes  to  do  what  he  declares, 
but  he  adheres  to  and  purines  his  Declaration  with  invio- 
lable Conflancy.  He  does  all  Things  that  he  hath  fpoken, 
and  exadly  as  he  hath  fpoken :  He  does  not  in  the  leaft 
come  fhortofhis  Word  in  his  Works.  Numb,  xxiii.  19. 
God  is  not  a  Man  that  he  Jhculd  lye,  or  the  Son  of  Man  that 
be  fould  repent :  Hath  hefaid,  and  fall  he  not  do  it  ?  Hath 
he  fpoken,  and 'fall  he  not  make  it  Good  t  How  exprefs  and 
Noble  is  the  Teftimony  of  Mofes  upon  this  Head?  1  King 
viii.  56.  Bk fled  be  the  Lord  that  he  hath  given  reft  unto  his 
People  Ifrael,  according  to  all  that  he  hath  promifed,  there 
hath  not  fail' d  one  Word  of  all  his  good  Prom  if  which  he 
promised  by  the  Hand  of  Mofes  his  Servant.  I  have  already 
mewn  how  exactly  the  divine  Prophefies  and  Promifes  have 
been  fulfilled  :  And  I  may  here  add,  that  Jehovah  has 
often  manifefted  and  magnified  his  Truth  in  the  Executi- 
on of  his  Threatnings.  A.nd  hence  he  is  faid  to  be  known, 
i.  c.  In  the  Glory  of  his  Truth  and  juilice,  by  the  Judg- 
ments which  he  executes.  All  the  Inftances  of  divine 
Judgment  upon  the  old  World,  Sodom,  Gomorha,  Zeboim, 
and  Adma,  and  upon  the  Children  of  Ifrael  which  we  have 
upon  Record  in  Scripture,  are  fo  many  Confirmations  of 
the  Truth  of  God.     I  proceed  to  the 

2d. 


376  Objections  anfwered. 

2(£  Propos'd,  which  was  to  anfwer  feme  Objections  a~ 
gainft  the  Truth  of  God.     And 

ift*.  It  is  objected  that  Christ  is  faid  to  die  for  the  whole 

World.  (Job.  i.  29.)  How  doth  this  confifl :  with  the  Truth 
of  God,  feeing  that  elfewhere,  (viz.  Rom.  ix.  22.)  It  is 
faid  that  fome  are  Vefels  of  Wrath. 

Anjw.  The  Word  Worlds  is  taken  either  in  a  limited 
Senfe,  for  the  World  of  the  Elect.  Thus  Christ  is  -faid  to 
take  away  the  Sin  of  the  World,  John  i.  29.  Or  in  a  more 
large  Senfe,  for  both  Elect  and  Reprobates.  And'  thus  2dlv. 
it  may  be  obferv'd,  that  Christ  dyed  fufficiently  for  alj, 
hut  not  intentionally  and  effectually,  /.  e.  The  Value  of 
Chrifts  Blood  was  enough  for  all,  but  its  Yertue  was  only 
defign'd  for,  and  is  only  apply'd  to  thole  that  believe. 
Hence  God  is  laid  to.  be  the  Saviour  of  all  Lien,  efpeci* 
ally  of  thofe  that  believe.     A 

2d.  Object,  is,  thattho'  Godthreatned  our  lirft  Parents. 
that  in  the  Day  they  eat  of  the  forbidden  Fruit  they  ffibuld; 
furely  dye;  yet  this  threatning  was  not  executed,,  for. 
Adam  lived  after  this  nine  Hundred  and    thirty  Years. 

Anfw.  They  did  die  the  fame   Day  in    ieveral  Refpects,. 
viz,   ill..  Legally,  they  were  dead  in  Law,  they  were   con- 
demn'dby  the  Law  they  broke,  to  a  temporal    and  eternal 
Death:  And  this  in  a  fcrenfick  Senfe  is  often  call 'd  Death: 
(See  Rom,    viii.   io.)  The  Body  is  dead  becaufe    of  Sin,  i.  e.. 
It  is   expos'd    to  Death,   as   a    Confequence    of    Sin,    by 
Reafonoftne    Sentence   of  the    Law  againft  TranfgrefTors, 
not  that   it  is    actually   dead.     And    2.d!y  our  frit.     Parents 
died  Spiritually  the. fame  Day  :  They  immediately  loft  the 
divine  Image,  and  that  Bleffed  Confequence  of  it,  Commu- 
nion with    God.     And  hence  they  are  faid  to  cyme  fhrt    of 
his  Glory,  Rom.  iii.   23.     And.  they  may   be     faid   to    die - 
naturally  the  fame  Day,,  in  fome  Senfe   viz.  Not  only   be-  • 

caufe- 


Object  ions  an  finer  ed.  377 

caufe  they  were  under  a  Necemty  of  enduring,  in  after  Times, 
the  Separation  of  the  Soul  from  the  Body,  by  Vertue  of  the 
Sentence  of  the  Law  before  mentioned,  but  alfo  becaufe,  in 
all  probability,  the  original  crafis  and  jufb  temperature  of  Hu- 
mours in  their  Bodies  being  broke,  there  was  a  direct  tendency 
in  this  judicialDiforder  of  their  very  Frame,  to  aDiflolution.   A 

3d.  Object,  is,  That  tho'  Niniveh  was  threatned  to  be 
deftroy'd  in  forty  Days ;  yet  the  Threatning  was  not  executed 
till  forty  Years  after. 

Anfw.  PofTibiy  forty  prophetical  Day?,  which  are  Years, 
were  intended,  tho'  Jonah  underftood  it  not,  and  if  fo 
the  Prophefy  was  exactly  fulfill'd-  :  But  in  my  Opinion 
the  following  Anfwer  is  more  fatisfactory,  viz.  That  there 
was  a  Condition  imply'd  in,  and  annex'd  to  the  Threat- 
ning which  was  intended  to  be  published  to  the  Ninivites  -, 
namely,  that  they  mould  be  deflroy'd  in  forty  Days,  if 
they  did  not  repent.  It  appears  by  the  Nini\  '  :  mfcling 
themfelves  that  they  underftood  the  Prophet  in  this  Senfe. 
For  if  the  Threatning  had  been  abfolute,  the  Ufe  of  Means 
would  have  been  to  no  purpofe,  either  by  the  People  or  the 
Prophet :  But  we  fee  that  both  did  ufe  Means,  he 
preach'd,  and  they  humbled  themfelves,  and  therefore  there 
was  certainly  a  Condition  annex'd  to  the  Threatning  : 
And  thus  the  Objection    evanifhes. 

Object.  4.  The  Pelagians,  Papifis,  Scci?iians,  Armlnians^ 
Remonjlrants  and  Lutherans  fay,  that  the  Doctrine  of  the 
Qahimjis,  reflecting  the  Decrees,  argues  God  to  be  Un- 
true and  Infmcere  ;  becaufe  while  they  Teach,  that  God 
wills  the  Salvation  of  all,  that  yet  notwitManding,  he  in 
in  the  mean  Time  wills  and  decrees  the  Damnation  of  feme  : 
And  that  tho'  God  offers  the  Redeemer  to  every  one,  and 
invites  them  bv  many  Arguments  to  accept  him  :  vettb^t 
he  in  the  mean  Time  does  not  will  that  they  mould  be- 
lieve, and  repent,  and  be  fav'd. 

Ebb  Anfw, 


378  Objections  anjhvercd: 

Aufw.  The  Gahinift's  on  the  Contrary  do  fblemnly  Pro- 

teff.  in  the  Prefence  6f  God,  that  they  believe  God  to  be 
True  in  every  Thing,  and  that  his  Words  do  anfwer  ex- 
actly to,  or  agree  with  both  the  Things  ipoken  of,  and  his 
own  Mind,  and  therefore  that  God  always  wills  what  he 
fays  he  wills  j  but  after  that  Manner  that  he  wills,  i.  e.  If 
he  declares  that  he  wills  an  Event,  then  that  Event  moft 
certainly  comes  to  Pais.  If  he  declares  that  he  wills  that 
this  or  that  mould  be  our  Duty%  i,  e.  That  we  mould 
do  or  omit  this  or  that,  then  it  certainly  is  our  Dutx>  whether 
it  be  perform-'!!  or  not  :  To  this  Purpofe  they  diflinguim 
the  Will  of  God  into  LegiJIative  and  Decretive  -,  the 
former  they  fay  is  that  whereby  he  determines  and  wills 
only  concerning  Right  and  Rule,  viz.  What  we  ought  to 
do  or  omit  :  but  determines  nothing  concerning  the  Event : 
The  latter  is  that  whereby  God  wills  and  determines 
concerning-  the  Event  which  ihall  be  :  but  does  not  at  all  con- 
cern  Right  and  Rule  refpecling  what  mould  be.  Upon 
this  Account  they  aficrt,  that  God  wills  many  Things 
by  his  Legislative  Will  which  do  not  come  to  pafs,  c.  g. 
Thus  he  will'd  that  Pharaoh  according  to  Right,  fliould 
let  the  People  of  Ifrael  go,  /.  e.  He  will'd  that  to  be.Piw- 
roh's  Duty  -y  but  this  he  did  not  will  decretivelv  or  according 
to  Fadt,  or  in  Refpccl  of  the  Event;  for  iffo  the  Al- 
mighty's Purpofe  was  fruitrate  in  that  Pharaoh  did  not  let 
them  go  at  the  full  Demand  ;  but  this  is  impofiible,  the 
Council  of  God  mall  ftand.  Now  from  what  lias  been 
faid  the  following  Anfwer  may  be  given  to  the  Objection. 
viz.  iff.  That  God  does  not  will  the  Death  of  a  Sinner 
by  a  legiflativc  Will,  in  as  much  as  he  really  wills  I  A 
there  fliould  be  a  Connection  between  the  Conversion 
of  the  Sinner  and  his  Salvation,  and  therefore  he  fineere- 
ly  invites  every  one  to  Converfion  :  And  to  fuch  as  are  con- 
verted   he  promifes  Life  ;  tho  he  does  not  in  the  mean  Time 

will 


Objections  anfwered.  379 

will  decretlvely  to  give  to  all  Grace  and  Salvation. 
2diy.  The  Cahini/ls  acknowledge  that  God  wills  all  to  be 
iav'd  in  the  Senfe  of  Aujlin  -,  who  by  the  Word  All,  under- 
ftood  feme  of  ail  Sorts,  not  every  Individual:  As  in  the 
Ark  God  is  laid  to  fave  all  the  living  Creatures  ;  but  every 
Bird  and  Beaft  was  riot  iav'd,  for  many  perifh'd  in  the 
Waters:  But  All,  that  is,  fome  of  every  Kind,  were  iav'd;' 
fo  God  will  have  ail  to  be  fcv'd,  that  is  feme  of  all  Nations. 
The  Almighty  wills  Faith  and  Repenta&ee  to  be  the 
Duty  of  All  and  Singular,  but  he  does  net  will  decretively 
the  Salvation  of  All  and  Singular,  for  then  they  would' 
be  iav'd :  But  the  Scriptures  aiTure  us,  that  but  a  few  are 
iav'd.  Salvation  is  offer' d  according  to  the  Calvinijlical 
Syftem,  only  to  thofe  that  believe  and  repent,,  and  to  them 
it  is  given  ;.  and  where  then  is  the  Infincerity  ?  If  they  replv 
and  fay,  that  Rich  are  invited  to  come  to  Christ,  according 
to  our  Doctrine,  who  are   decreed  to  Deilruction  ? 

Anfic.  What  then  ?  feeing  the  Decree  docs  not  force  or 
influence  the  Will.  Are  not  inch  invited  to  come  to  Christ 
according  to  their  Scheme,  whom  God  foreknows  iTu.il 
Perifh  ?  Does  not  certain  Fore-knowledge  fix  the  Event  as 
much  as  the  Decree  ?  Let  them  remove  this  Difficulty 
which  crefks  their,  own  Scheme,  and  they  will  anfwer 
their  own  Objection. . 

Objeel.  5.  Some   Premises  made  to  the  People    of  God, 
refpecting  temporal  andipirituai  Bleilihgs,  arc  not  perform' d  $ . 
namely,  inch  as  reipect  Growth  in  Grace,  Comfort,  Victory 
over  Temptation,    &c. , 

Anf'iO.  'The  Lord  may  fomctimes  delay  the  Performance  : 
of  a  Eromiic,  but  he  will  not  deny.  God's  Promife 
may  lye  a  long  Time,  as  Seed  under  Ground,  but  at  laft  it 
will  fpring  up.  The  Vifion  is  for  an  appointed  Time,tho'  it 
taries,  wait  for  it,  it  will  come  it  will  not  tary  i.  e.  beyond  God's 
appointed  Time. ,   God  promifed  to  deliver  Ifrael  from  the 

B,  b  b  ?,  Egyptians 


380  Objections  axfwcred. 

Egyptian  Bondage,  but  this  Prcmife  was  Four  Hundred 
Years  in  Travail,  before  it  brought  forth  the  determin'd 
Event.  God  promifed  to  Abraham  a  numerous  Offspring, 
but  Twenty  Years  elapfed  before  he  had  a  Son,  and  then 
was  commanded  to  flay  him.  How  dark  and  dreadful  was 
this  Providence !  But  notwithftanding  of  the  Delays  and 
contrary  Appearances,  the  Promiie  was  accomplifh'd  in  its 
appointed   ieafon  I 

2d!y.  God  may  change  hisPromife,  but  he  will  not  break 
it :  Pie  may  turn  a  Temporal  Promife  into  a  Spiritual.  Pf. 
Ixxxv.  12.  The  Lord Jfiali 'give  that which  is  good.  Tho' this 
-be  notfulfill'd  in  aTemporai,  yet  if  it  be  in  a  Spiritual  Senfe, 
the  Promiie  is  made  good,  yea  the  Almighty  may  be  faid 
to  be  herein  better  than  his  Word,  when  he  gives  that 
which  is  greater  in  Worth,  tho'  not  the  fame  in  Kind,  which 
was  expecled. 

3  dly.  There  are  no  Promiies  of  God,  but  what  are  made 
good  in  Kind  in  fome  Initances.  And  this  is  a  manifeft 
Vindication  of  the  divine  Truth  therein  engag'd,  feeing  the 
Benefits  promifed  are  conferred  on  fome.    And 

4thly.  God  never  promiies  any  Benefits  in  fucb  a  Manner 
as  to  infringe  upon  the  Rights  of  his  Sovereignty.  No,  all 
Bleffings  are  promis'd  with  this  Referve,  viz.  That  if  God 
thinks  it  neceffiry  for  his  Glory  and  their  Goo  !,  he  will 
compafs  their  Salvation  another  Way.  The  Almighty  by 
spiritual  Defertions  and  Temptations,  doth  try  the  Faith  and 
Patience  of  his  People,  as  well  as  humble  them,  and  make 
them  prize  Christ  and  his  Comforts  the  more  afterwards. 
And  thus  thefe  Things,  yea  and  their  very  Blunders  are 
(contrary  to  their  natural  Tendency)  over  rui'd  for  their 
•Good  ;  which  is  more  than  an  equivalent  for  the  Lofs  of  di- 
vine joy  and  Comfort  for  a  Time.  And  therefore  there  is 
hereby  no  Occaiion  given  to  reflect  upon  the  Truth  and 
F aithiulncis  of  God.     But 

5thly. 


Practical  Inferences.  381 

5thlv.  All  the  Prom  lies  of  God  /hall  be  accompli/Tied  in 
the  next  World  to  the  greateit  Advantage.  The  Joys  of 
that  glorious  Paradife,  will  fufficiently  compenfate  our 
prefent  momentary  and  medicinal  Sorrows  and  Miferies. 
But  it's  Time  to  proceed  to  the  Improvement  of  this  Sub- 
ject.    And 

lit.  We  may  learn  from  what  has  been  faid,  the  dange- 
rous and  dreadful   Cafe  of  all  impenitent  Sinners  in  general, 
and  more  particularly  offuch,   who  are  guilty  (habitually) 
of  Lying,  Falfhood,  Equivocation,  and  Deceit  of  any  Kind. 
As  they  hereby  directly  oppofe  the  Nature  and  Law  of  the 
God  of  Truth,  as  well  as  contradict  the  Genius  of  his  Peo- 
ple, who  are  Children  that  will  not  lie  -,  io  they  verge  to  the 
Temper  of  the  Devil,  the  fworn  Enemy  of  God,  who  was 
a  Lyar  and  a  Murderer  from  the  Beginning,  and  abode  not 
in  the  Truth,  who  is  a  Lyar  and   the  Father  of  it.     All 
fuch  do  exclude  themfelves   from   Communion  with  God, 
in  this  Lite,  and  the  Enjoyment  of  him  in  the  next ;  and  de- 
vote themfelves  to  a  dreadful  and  interminable  Deitruction, 
Rev.  ii.  1,  27.  And  there  fall  in  no  wife  enter  into  it,   any 
Thing  that  defilcthp  neither  whatloever  Worketh  Abomination, 
cr  maketh  a  Lye.  Pf.  v.  6.  Thou  JJ: alt  defray  them  that  [peak 
leafing,   the   Lord  will  abhor  the  bloody  and  deceitful  Man. 
God  is  a    God  of  Truth,  and  therefore  will  execute  his 
'Threatnings   upon   the  whole  Tribe   of   Impenitents.  The 
Threatnings  are  a  flying  Roll  againft  TranfgrefTors,   in  which 
is  written  nothing  but  Mourning,    Lamentation  and  Woe. 
Jehovah  hath  faid,   That  he  will  wound  the  hairy  Scalp,  of 
eVery  one  that  goeth  on  jlill  in  his   Trefpafes,    Pf.   lxviii.  21. 
That  he  will  judge  Adulterers  :   That  he  beholds  Mifchief  and 
Spite,   to  requite  it  with  his   Hand,  Heb.  xiii.  3..  Pf.  x.  14. 
That  he  will  rain  upon  the  Wicked  Snares,  Fire  and  Brim/ione, 
and  an  horrible  Tempef,  &  that  ti.  i ;  fall  be  the  Portion  of  their 
Cup,  Pf.  xi.  6.  And  he  will  iureiy  be  as  good  as  his   Word. 

Tbf 


g  o  2  Practical  Inferences. 

The  Heavem  and  Earth  may  pafs  away,  but  not  a  Word  that' 
God  hath  fpoken,  (hall  pafs  without  its  accomplii'hment. 
Let  not  therefore  unconverted  Sinners  prefume  Or  harden 
themfelves  in  their  Impieties,  becaule  Judgment  is  not 
Jpeedily  executed,  for  Delays  are  no  Payment.  Let  therm- 
not  vainly  conclude,  that  the  Bitteniefs  of  Death  is  pajl, 
becaufe  their  Hcufes  are  iafc  from  Fear,  neither  is  the  Rod 
of  God  upon  them.  Notwithstanding  of  all  this,  they  may 
allure  themfelves//?^  the  Wicked  are  referved  for  the  Day 
of  DeflruBion,  they  (hail be  brought  forth  to  the  Day  of  Wrath, : 
Job  xxL  9,  30.  Let  any  who  expect  Impunity  in  a  Courie 
of  Rebellion  againft  the.  great  God,  feriouily  and  fpeedily 
conlider  that  dreadful  Threatning.  Deut.  xxix.  io>  20.  And 
it  cometh  to  pafs,  when  he  heareth  the  Words  of  this  Curfe,  that 
he  blcfs  himfelf  in  his  Heart,  faying,  J  fall  have  Peace,  the? 
I 'walk  in  the  Imagination  of  mine  Heart,  to  add  Drunkennefs 
to  Thirft.  The  Lord  will  not  [pare  him,  but  then  the  Anger 
of  the  Lord  and  his  Jealoufe  /hall  fmoke  again'!  that  Man, 
and  all  the  Curfes  that  are  written  in  this  Book  fall  ly  upon 
him  and  the  Lord  flail  blot  out  his  Name  from  under  Hea- 
ven. I  mall  only  mention  one  other  Scripture,  under  this 
Ufe,  and  it  is  Pf.  1.  20,  21,  22.  Thou  f tie  ft  and  (peaked 
againfl  thy  Brother,  thru  jlanderefl  thine  own  Mother's  Son, 
thefe  Things  haft  thou  done,  and  I  kept  Silence,  thou  thought f  I 
that  I  was  altogether  fuch  an  one  as  thy  felf,  but  I  will  reprove 
thee,  and  ft  them  in  order  before  thine  Eyes.  Now  conlider 
this  ye  that  forget  God,  leaf  I  tear  you.  in  Pieces,  when  there. 
flail  be  none  to  deliver.  But 

2dly,  The  Truth  of  God  fpe.iks  touch  Comfort  to  hio 
People  under  all  their  Troubles.  What  tho'  Jehovah  hides 
his  Face,  yet  let  not  Believers  deibond  :  For  he  will  iiire- 
ly  return  with  everlafling  Loving-kuninef.  His  Faith lulncfs 
cannot  fail,  he  will  ever  be  mindful  of  his  Covenant.  Pf.  cxi. 
r.    The  gracious  God  hath  made  many   orecicus  Promifes 

of 


Practical  Inferences  2^3 

of  important  Benefits,  fuited  to  all  the  various  Difficulties 
which  his  People  labour  under  in  this  Life,  fome  of  which 
have  been  already  mentioned  in  this  Sermon,  every  of 
which  his  Truth  ftands  engaged  to  fecure.  i  Thefv.  24. 
Faith  fid  is  he  .that  calleth  puy  who  aljo  will  do  it.  Heb.  vi. 
18.  That  by  two  immutable  Things ,  in  which  it  was  ifnpofji- 
ble  for  God  to  lie,  we  might  have  jlrong  Conflation,  who  have 
fed  for  Refuge^  to  lay  hold  on  the  Hope  Jet  before  us,  1  Sam. 
xvl.  25.  And  aljo  the  Strength  of  Ifrael  will  not  lie  or  repent , 
for  he  is  not  a  Man  that  he  fioufd  repent.  And  hence  the 
Gifts  of  God  are  laid  to  be  without  Repentance,  and  his 
Mercies  are  called,  the  jure  mercies  of  David.  (Rom.  xi. 
29.  Ads  xiii.  24.  2  Sam.  xxiii.  5.)  Althd'  my  Hon fe  be  not 
jo  with  God,  yet  be  hath  made  with  me  an  everlajiing  Covenant, 
ordered  in  all  Things,  and  fur  e.  As  if  he  had  faid,  Tho' 
I  fail  much  in  that  Purity  God  requires.,  yet  this  is  my  Com- 
fort, that  God  hath  made  an  cverlafing  Covenant  with  me. 
Let  us  therefore  be  exhorted  to  the  following  Duties,  namely, 
ift.  Let  us  truft  in  God,  and  expect  from  him  the  Ful- 
filment of  all  his  Promifes  to  the  Church  in  general,  and 
to  ourfeives  in  particular,  (if  we  be  his)  what  tho'  Clouds 
and  Darknefs  cover  her  Horizon,  yet  the  faithful  God  has 
promifed  to  be  the  Glory  and  Defence  of  Zion,  and  to  make  her 
M  Praife  in  the  Earth.  And  what  tho'  ourfeives  are  op-., 
prerTed  with,  and  fometimes  led  captive  by  our  Corruptions 
God  has  promiied,  to  fubdue  our  Iniquities,  Mic.  vii.  10. 
And  furely  the  Truth  of  God  in  his  Promifes  is  a  fufheient 
Foundation  for  our  Faith.  2  Tim.  ii.  13.  If  we  believe  nott 
yet  he  abideth  faithful,  he  cannot  deny  himjelf  He  is  abund- 
ant in  Truth,  Ex.  xxxiv.  6.  That  is,  he  is  Jo  far  from 
coming  ihort  of  his  Word,  that  lie  will  be  better  than  his 
Word.  "  We  are  not,  faith  Cbryjofiome,  to  belive  our 
"  Senies  fo  much  as  we  are  to  believe  the  Promifes,  for 
ri  they  may  fail  u%    but  the  Promifes  cannot,   being   built 

**  upon 


3  5  4  Practical  Inferences, 

"  upon  the  Truth  of  God."  And  fiirely  he  that  belicveth 
not,  has  made  God  a  Lyar  :  i  e.  He  implicitly  charges  ly- 
ing upon  the  God  of  Truth,    i  John  v.  10. 

2dly.  Let  us  commit  ourfehes  to  kirn  in  well  doing,  as  unto 
a  faithful Creator ;  i  Pet.  iv.  19.  Or  as  our  Text  exprefTes  it, 
Let  us  cofnmit  our  Spirit  into  his  Hand,  for  he  has  redeemed 
us.  What  tho'  we  be  encompaffed  with  DiftrefTes,  let  us 
truft,  that  he  who  hath  delivered,  and  doth  deliver,  that  he  will 
deliver  us,  2  Cor.  i.  10.  That  he  who  hath  begun  a  good 
Work  in  us,  will  perform  it,  untill  the  Day  of  JesusChrist, 
Phil.  i.  6.  Let  us  avoiding  all  diftrefiing  Anxiety  about  fu- 
ture Events,  calmly  and  firmly  reft  upon  the  Promifes  of  a 
faithful  God.  And  finally  let  us  imitate  the  God  of  Truth, 
in  Speech  and  Practice,  hereby  v/e  mall  be  con  form 'd  to 
the  God  of  Truth,  and  evidence  our  being  living  Members 
of  the  Church  militant,  which  is  the  Pillar  and  Ground  of 
Truth.  1.  Tim.  iii.  15.  As  well  as  the  certainty  of  our 
being  at  laft  admitted  into  the  Church  Triumphant.  (Pia. 
xv.)  It  is  for  a  Lamentation  that  many  who  profefs  Chrifti- 
anitv,  fall  mort  of  Turks  and  Indians,  in  refpect  of  Truth 
and  Fidelity,  and  fo  give  Ground  for  this  doleful  Diftick.— — 

Midtis  annisjam  peradiis,  nulla  fides    e/l  in  pail  is. 

Mel  in  ore,  verba  laclis,  fel  in  Corde,  fraus  in  jaBis. 
Which    may  be  thus  Englifh'd. 

For  many  Years,  no  Faith  in  Covenants  I've  fou^d ; 

Tho'  Words  be  fweet,  yet  Heart?,  yea  Deeds  with    Gall 
and  Fraud  abound. 

And  furely  there  is  nothing  more  dishonourable  to  God, 
and  detrimental  to  the  Interefts  of  Religion,  than  fuch 
Practices  5  therefore  let  every  one  that  nameth  the  Name  of 
God  depart  from  them, 


The  Onenefs  of  God.  385 


SERMON  XX. 


DEUTERONOMY   vi.   4. 

Hear   O  Ifrael,  the  Lord  our   God  is   one  Lord, 

THIS  Book  of  Deuteronomy  contains  a  Repetition  of 
much  of  the  Hiftory  and  Laws  which  were  men- 
tioned in  the  three  preceeding  Books,  and  therefore- 
the  Greek  Interpreters,  have  juftly  given  it  the 
Name  Deuteronomy  ;  which  iignirles  the  fecond  Law,  or 
the  lecond  Edition  of  the  Law.  This  Repetition  Mofes  deli- 
vered a  little  before  his  Death,  not  only  by  Writing,  that 
it  might  be  the  better  preferv'd  as  a  continual  Memorial 
and  Director  in  all  Time  coming,  but  alio  by  Word  of 
Mouth,  that  it  might  have  the  greater  Influence  upon  the 
People's  AfTe&ions  for  the  Prefent.  The  Men  of  that 
Generation,  to  whom  the  Law  was  firfr.  given,  were  all 
Dead,  and  a  new  Generation  being  fprung  up  in  their  Place, 
it  was  neceffary  that  it  mould  be  repeated  to  them  by  Mo- 
fes, and  efpecially  a  little  before  his  Departure  from  them, 
that  it  might  make  the  deeper  Impreffion  on  them,  and 
as  they  were  juft  going  to  take  PofTeillon  of  the  promis'd 
Canaan,  it  was  but  necelTary  they  mould  be  told  upon  what 
Terms  they  might  expect  to  hold  and  enjoy  that  Land. 
To  this  End  Mofes  tells  them  what  they  were  to  believe  and 
do,  and  among  other  Things  of  principal  Importance  he  re- 
commends to  their.  Attention,    AfTent    and    Consideration, 

G  c  c  in 


3  8  6  The  Unit  v  o  f  God  cmfidered, 

in  the    Words  of  our  Text,  that  fundamental  Article  of  Re- 
ligion, viz.  The    divine    Unity.  Here  O  Ifrael  //v  Z,er^  car 
Gft/ » c«f  Lord.     Here   obferve  i  ft.  That    the   Truth     re- 
commended,   is  the  Unity  of  God.     That  Jehovah  who  is 
our  God  in    Covenant,  is  but  one,  one  in  hisEilence,  or  Be- 
ing, and  the  only   Object  of  Religious    Worfhip,     one  in 
Oppofition   to  many  God's,     j  Cor.  viii.  4,   5,  6,  We  know 
that    an    Idol  is  nothing  in  the  World,  and  there  is  none  other 
God  but  one :  For  tho1  there  he  that  are  ca/i'd  God's,  whether 
in  Heaven   or  in  Earth*  as  there  be  Gods  many,  and  Lords 
many,  but  to  us  there  is  hit    one  God.     It   is  certainly    of  the 
laft    Importance  to  be  rightly  flx'd,  as  to  the  Object  of  Wor- 
ship j  for  if  this  be  not  fuch  as  can  make    us    Happy,  our 
Faith  and  Practice  want  a  proper  Foundation,  and  are  there- 
fore  Vain.     Altho'  the    Gentiles,   by  the  Light  of  Nature, 
.have  been   led    to   acknowledge,  that  the   proper  Object  of 
Wormip  muft  be   a   God  ;  yet    how   ftrangely   have  they 
been   miftaken,  confus'd  and  divided  in  their  Choice  of  him, 
by  their    vain    Imaginations  ?  They  multiply'd  Deities,  and 
fought  to  God's  that  cannot   lave,  they   afcrib'd  Deity  to  e- 
very  Tiling  that  did  them   Good,  viz.  To  the  Sun,  Moon, 
Stars,    Rivers,    Fountains,     Element?,    Brutes,    Vegetables. 
They    had  their  City  Gods  their  houfhold    Gods,       garden 
Gods,  Gods  for  particular   Callings,  Diicaies,     Immcrgcnts, 
&c.  pjf  which  Varro  reckons    three  Hundred,  and  Hefiod  no 
lefs  then  thirty    Ihoufand.     Prudentius  (peaks    truly  of  the 
Practice  of  the  Gentile  World    in  this  Matter,  in    the    fol- 
lowing Stanza. 

tsftiick  quid  Humus,  Pelagm,  ceaelum  mirabile  Signant : 

Id  dixere  Deos,  Colles,  Freta,  Flumina,  Flammas. 
Which  may  be  thus  EnglihYd, 

Whatce'r  was  wonderful  the  Heaven  or  Earth  contained. 

That  Gods  they  call'd,  tho'  Hills,  or  Floods,  or  Flames. 

And 


The  Unity  of  God  confidered.  387 

And  Juvenal  fpeaks  much  to  the  fame  Purpoie  in  the 
following  Lines,  viz. 

Porrum    et    cepe  nefas  violare  et  j "ranger r  morfu  : 

Ofandias  gentes,  qui  bus  hec  najcimtur  in  hortis  humina  !    i.e,. 

The   Onion-God's  that  in  their  Gardens  grew; 

Theyjudg'd  Prophane  to  eat,  and  pay'd  a  Worihip  too.. 
O  happy  Nations  that  piofefs'd  a  God-head  purchas'd  at  fo 
cheap  a  Colt.  Now  in  Oppbfition  to  the  Politheifm  of 
the  Gentiles,  or  to  that  Multiplicity  of  God's,  which  they 
held.  Mcfes  m  o\w  Text  recommends  the  Belief  of  the  di- 
vine Unity,  or  of  the  Onenefs  of  God.  This  Verfe  the 
Jewijh  Church  look  upon  to  be  one  of  the  choicer!:  Portions 
of  Scripture,  they  write  it  in  their  Philaclerfs,  and  think 
themfelves,  not  only  obliged  to  fay  it  at  lead  twice  a  Day,  but 
think  themfelves  very  Happy  in  being  fo  obliged,  having  this 
Saying  among  them,.  Bit  fed  are  we  who  every  Morning  and 
Evening  fay,  hear  O  Ifrael  the  Lord  our  God  is  one  Lord.. 
This  they  have  learn'd  of  an  Antient  Tradition  ;  and  in- 
deed there  is  nothing  in  the  Law  which  they  think  worthy 
of  equal  Reverence  with  thefe  Words,  concerning  them 
they  triumph  and  glory  in  their  Book  of  Prayers,  in  the 
Manner  before  related,  Blefed  are  we,  &c.  But  rather  Bief- 
fed  are  thofe  who  duly  conlider,  rightly  improve,  and; 
firmly  believe  the  Truth  therein  recommended,.  And  this 
is  the 

2d.  Particular  our  Te7vt  contains.  Here  Mofes  not  only 
fummonfes  their  Attention,  but  demands  their  AfTent  to 
this  Foundation  Truth  Hear,  i.  e.  not  only  with  the  Ears 
of  your  Body,  but  of  your  Mind  :  As  if  he  had  laid,  attend: 
to,  confider,  acknowledge,,  believe,  retain  and  improve  the 
TitBrtne  of  God's  Unity  as  the  Ground,  and  Foundation  of  all 
Religion,  But 

C  c  c  2.  3dly 


«B8  TZtf  Unity  of  God  confidered 

3dlyWc  have  an  Account  of  the  Perfons  to  whom  the 
aforefaid  Truth  and  Duty  are  recommended,  namely  If- 
raely  not  Ifraelites  in  the  Plural  Number,  but  Ifrael  in  the 
Singular,  to  fignify  that  not  only  the  Ifraelites  in  Com- 
mon, but  every  individual  Ifraelite  in  Particular,  fhould 
be  careful  to  embrace  and  retain  the  aforefaid  Truth.  The 
Word  does  not  only  intend  the  Carnal  Ifrael,  which  Mofes 
brought  out  of  Egypt  into  the  Wildernefs,  and  which 
ycfiua  introdue'd  into  Canaan,  which  is  its  moft  ufual 
Acceptation  in  Scripture,  but  that  fpiritual  Ifrael  alfo,  of 
which  Paul  fpeaks,  (Rom,  xi.  21,  29.)  The  word  Ifrael 
refpects  the  Church  of  both  Teftaments,  to  whom  the 
Doctrine  of  the  Unity  of  God  is  recommended  as  a  fun- 
damental Article.  It  may  be  likewife  obierv'd  that  the 
Manner  of  Mofes's  Recommendation  is  very  folemn,  as  ap- 
pears by  the  Note  of  Obfecration  he  ufes.  O  Ifrael  !  much 
Concern  for  divine  Truth,  and  Zeal,  and  Tendernefs  for 
the   Peoples   Well-fare,  is  herein   intimated. 

In    difcourfing  upon  this  divine  Perfection,  viz.  The  U- 
nity  or  Oncnefs  of  God,  I  would 

I.  Endeavour  to  prove  the  Truth   of  it. 

II.  Explain   its  Nature. 

III.  Improve    it.  And 

1  ft.  I  am  to  prove  the  7  ruth  of  the  divine  Onenefs.  And 
here  I  may  oblerve,  that  the  Scriptures  afTert  this  different 
Ways.  1  ft.  By  faying  exprcfly  that  God  is  One.  Zee.  xiv. 
9.  In  that  Day  Jhall  there  be  one  Lordy  and  his  Name  One. 
Pfa.  lxxxiii.  18.  That  Man  may  know  that  thou  whofe  Name 
alone  is  Jehovah,  art  the  mofl  High  over  all  the  Earth.  Pla. 
lxxxvi.  10.  For  tkcu  art  great  and  dojl  wonder ous  Things, 
thou  art  Good  alone.  And  2dly  By  aiferting  that  there  is 
no  God  befides  him.  Deut.  iv.  35.  Unto  thee  it  was  (hew 'd 
that  thou  ynightefi  know  that  the  Lord  he  is  God,  and  there    is 

none 


The  Unify  of  God  confident}.  389 

none  elfe  be/ides  him.  Ifa.  iv.  2.  I  am  the  Lord,  that  is  my 
Name,  and  my  Glory  will  I  not  give  to  another,  neither  my 
Praife  to  graven  Images.  Ifa.  xliv.  8.  Is  there  a  God  be- 
jides  me?  There  is  no  God,  I  know  not  any.  Ifa.  xlv.  5.  / 
am  the  Lord  and  there  is  none  elje,  there  is  no  God  bejldes 
me.  And  the  21ft  Verfe,  There  is  no  God  elfe  bejides  me,  a 
juft  God  and  a  Saviour,  there  is  none  befides  me. 

Many  of  the  Ancient  Fathers  have  written  largely  in  Con- 
firmation of  this  Important  Truth  againft  the  Gentile  Ido- 
latries, particularly,  Ignatius,  Juftin,  Tertullian,  Cyprian, 
Nazianzen,  Bajil,  Aujtin,  Damafcen  yea  fome  of  the  wife- 
eft  of  the  Gentile  Sages,  have  given  their  fuffrage  to  the 
Doctrine  of  the  divine  Unity.  Socrates  for  afccrting  this 
loft  his  Life  by  the  Fury  of  the  Athenians  !  And  Plato  in 
one  of  his  Letters  to  Diony/ius,  fayeth  thus,  "  Hinc  inquit 
M  difcesfcribamego  ferionecne  cumferio,  ordior  Epiftolam,  ab 
"  uno  Deo,  cum  /ecus  a  pluribus."  i.  e.  By  this  (fayeth  he) 
"  You  may  know  whether  I  write  ferioufly  or  not,  when 
"  I  write  ferioufly,  I  begin  my  Epiftle  from  one  God ;  when 
"  otherwife,  from  many."  Likewife  Sophocles  hath  thefe 
Words,  "  Unus  r  ever  a  Deus  eft,  qui  celum,  fabrificavit  et  ter- 
"  ram — at  nos  mor  tales  verfutia  decepti,  flatuimus  deorum  ima~ 
■"  gines—et  hisfacrificia,  et  vanos  conventus  tribuendo,  hoc 
"  modo  nos  pios  effe  reputamus.  u  e.  Truly  there  is  one  God 
if  who  hath  made  Heaven  and  Earth ;  but  we  poor  Mor- 
"*'  tals  being  deceiv'd  by  the  Craft  of  fome,  appoint  Ima- 
4<  ges  of  the  Gods,  and  by  offering  Sacrifices  and  vain  Con- 
■"  ventions  to  thofe,  we  reckon  ourfelves  pious."  Both 
LaBantius  and  Cicero  acknowledged  that  their  Gods  were 
but  Men,  who  formerly  lived  in  in  the  World :  They 
give  an  Account  of  their  Birth  and  Parentage,  as  well 
as  of  the  Places  where  they  lived,  and  Time  when 
they  died ;  and  inform  us,  how  fome  of  them  ob- 
tain'd    the    Honour  they  fuppos'd    they    were   advanced 

to 


j-go  The  Unity  of    God    confidered. 

to  after  Death,  viz.  As  the  Reward  of  Vertue,  or  in  Com- 
memoration of  the  Good,  that  they  had  done  to  the  World 
in  their  Life,  either  by  the  Invention  of  profitable  Arts, 
Succefles  in  Wars,  or  fome  other  kind  of  Service  to  their 
Country.  It  is  true,  among  the  Romans,  fome  had  the  Ho- 
nour of  an  Apotheojls  or  being  reckon'd.  among  the  Num- 
ber of  the  Gods,  at  the  Requeft,  of  their  furviving  Friends*. 
And  this  was  done  after  the  Time  of  Julius  Cafar  by  the 
Decree  of  the  Senate,  who  a'c  the  fame  Time  likewife  ap- 
pointed the  Rites  of  Worfhip  that  mould  be  paid  to 
them.  And  indeed  fome  of  the  Emperors  of  Rome  were 
carried  to  that  pitch  of  Vanity  and  Arogance,  that  they 
obliged  the  Senate  to  deify  them  while  they  were  alive, 
Arijlotk  difcovers  his  Belief  of  one  fupream  Deity,  by  feveral 
PalTages  in  divers  Parts,  of  his  Works,  to  the  following  EfFecT:. 

He  arTerts,  "  That  there  is  a  God^  who  is  the  firfl 
"  Caufe  or  Beginning  of  all  Things,  and  that  he  was  from 
"  Eternity,  or  in  the  Beginning,  and  that  Time  took  its 
"  Rife  from  him,  and  that  he  is  the  Fountain  of  Life,  and 
**  the  belt,  of  Beings.  That  he  is  Seif-fufficient,  the  chief 
"  Good,  and  ftands  in  no  need  of,  or  can  receive  any  Ad- 
"  vantage  from  any,  and  that  by  him  all  Things  confift." 

Several  of  the  Gentile  Philofophers  difcover  their  Belief 
of  the  divine  Unity,  by  afferting,  <c  That  there  was  one 
"  fupream  God,  fuperior  to  all  Others,  whom  they  call  the 
"  Father  of  the  God's  and  of  Men.  Him  they  call  the 
cc  Beginning,  the  End,  and  Author  of  all  Things,  who  was 
"  before,  and  is  above  all  Things."  Mcrneus^  brings  Quota- 
tions of  this  Kind,  from  the  Writings  of  P/otinus,  Proclus? 
Phorphtry,  Plutarch  and  others ;  from  all  which  it  appears  that 
the  wifer  Sort  among  the  Pagans,  acknowledged  the  Unity  of 
the  fupream  Being.  And  therefore  that  what  they  fpoke 
or  did  in  Oppoiition  hereto,  was  only  from  a  fordid  com- 
pliance 


TJje  Unity  of  God  confiderecL  391 

pliance  with  the  prevailing  Cuftom  of  their  refpective 
Countries,  to  prevent  Afperiions  on  their  Characters,  or 
Danger  to  their  Perfons.  It  is  probable  that  they  paid  only 
an  inferior  Kind  of  religious  Worth  ip  to  their  Gods,  like  to 
what  the  Papifts  give  to  their  Saints.  It  is  true,  herein  they 
were  Idolaters ;  but  this  they  were  induced  to,  in  order  to  e- 
fcape  popularOdium.  I  am  not  here  labouring  to  extenuate 
the  Pagan  Idolatry*  ;  but  only  to  prove  that  a  Number  of  the 
more  Judicious  of  them,  were  led  by  the  Light  of  natural 
Reafon  to  acknowledge  the  Unity  of  God. 

Now  that  natural  Reafon  demonftrates  this  fundamental 
Article  of  Religion,  namely,  the  divine  Unity,  will  more 
fully  appear,  by  the  following  Considerations,  viz. 

1  ft.  Reafon  teaches  us,  that  in  the  Subordination  of  Things, 
which  we  behold  in  the  World,  we  muff  proceed  to  fome 
firft  Caufe,  which  is  of  it  felf,  and  abfolutely  the  firitj 
before  which  Nothing  could  exift,  and  with  which 
Nothing  could  exift  of  the  fame  Nature  :  For  then 
it  would  not  be  firft.  All  Number  begins  in  a  Uni- 
ty, and  to  fay  there  are  two  firft  Beings,  is  a  Contradiction 
in  the  very  Nature  of  Things.  The  Multitude  of  fecond 
Beings  proves  that  that  there  is  a  firft  Being,  otherwife  they 
could  not  exift  :  For  they  can't  give  Being  to  themfelves. 
Where  there  is  no  firft,  there  is  no  Order,  and  where  there 
is  no  Order,  there  is  no  Goodnefs,  except  Confufion  be  io 
called,  which  is  abfur'd ;  and  where  there  is  no  Goodnefs, 
there  is  nothing  :  For  Being  and  Goodnefs  are  convertible 
Terms.  Now  that  Being  which  is  firft  is  chief  in  refpect 
of  Dignity,  and  therefore  he  only  is  God,  for  Equality  and 
Priority,  are  inconfiftent  to  the  fame  Subject.  The  very 
Idea  of  a  God,  implies  a  Supremacy  in  all  poflible  Ex- 
cellency. 

That  there  is  but  one  Being,  who  is  without  Beginning, 
and  gave  Being  to  all  others^  appears  thus.     If  there  were 

more 


392  The  Unity  of  God  conjidered 

more  Gods,  they  mull  derive  their  Being  from  him,  and 
then  they  are  a  Part  of  his  Creation,  and  confequently  not 
Gods :  For  God  and  the  Creature  are  infinitely  oppos'd  to 
each  other.  Well  then  feeing  there  is  but  one  Self-exifting 
independent  Being,  there  can  be  but  one  God. 

2dly.  Reafon  proclaims  that  God  is  infinite  in  all  Per- 
fections and  that  becaufehe  is  not  limitted  by  a  prior  Caufe, 
he  muft  therefore  poflefs  all  Being  and  Goodnefs,  either 
formally  or  eminently.  Now  the  very  Idea  of  God's  In- 
finity not  only  fpeaks  his  own  Perfection  to  be  boundlefs, 
but  likewife  that  he  bounds  and  limits  the  Perfections  of  all 
others.  And  thus  being  limitted  thev  cannot  be  infinite  and 
lo  the  PoHelTors  thereof  cannot  be  God. 

And  as  infinite  Perfection  implies  in  it  all  Perfection,  fo 
it  cannot  be  divided  among  many,  for  then  the  Parts  would 
be  lefs  than  the  whole,  and  fo  not  infinite  :  Upon  this  Sup- 
poiition  there  would  be  no  God  at  all,  becaufe  infinite 
Excellency  is  neceflkrily  implied  in  the  Idea  of  a  God. 

There  is  but  one  infinite  Being  and  therefore  but  one  God,. 
jftr.  xxiii.  24.  Do  net  I  fill  Heaven  and  Earth  fayeth  the 
Lord.  If  there  be  one  infinite  Being  filling  all  Places  at  once, 
how  can  there  be  any  Room  for  anotherlnfinite  to  fubfift.  ? 

3<ily.  Reafon  demonftrates,  that  the  firit  Being  is  Al- 
mighty in  Power,  and  therefore  there  is  no  other  God, 
that  can  hinder  or  withltand  his  Operations.  If  they  can, 
then  he  is  not  Omnipotent,  and  fo  not  God  ?  If  they  cannot 
then  they  are  not  Omnipotent  and  fo  not  God  ?  If  there  were 
two  Omnipotents,  then  we  may  reafonably  fuppofe  that 
there  would  be  a  conteft.  between  them,  that  which  one 
would  do,  the  other  Power  being  equal,  would  oppofe,  and 
fo  all  Things  would  be  brought  into  Confufion.  But  that 
conftant  and  uniform  Order  which  we  behold  in  the  Go- 
ernment  of  the  World,  is  a  fufnxient   Confutation  of  this, 

and 


The  Unity   of  God  confidered'.  393 

and  Proof  of  the  contrary,  viz.  That  there  is  but  one  God. 
If  there  were  more  God's  than  one,  all  of  them  muft  be 
faid  to  be  able  to  do  all  Things,  and  then  the  fame  indivi- 
dual Power  which  is  exerted  by  one  muft  be  exerted  by 
all,  which  is  abfurd  and  in  the  Nature  of  Things  im- 
porlible. 

4tnly.  Reafon  llkewife  teaches,  that  if  there  be  moreGods 
than  one,  then  either  they  muft.  be  all  equal  to  one  another  or 
unequal,  if  equal  then  none  of  them  can  be  the  chief  Good, 
becaufe  another  is  as  good  as  he,  and  fo  none  of  them 
can  be  God ;  becaufe  to  be  the  chief  Good  is  an  eflential  Attri- 
bute  of  God,  which  is  by  this  fuppos'd  equality  deftroy'd. 
If  they  are  unequal  then  the  Inferior  cannot  be  God,  be- 
caufe he  is  imperfect  and  dependant.  Supremacy  is  doubt- 
lefs  an  unalianable  Prerogative  of  God,  he  is  over  all  God 
bleiTed  forever. 

5thly>  Abfolute  Sovereignty,  and  univerfal  Dominion  are 
erTential  to  a  God,  he  being  the  Author  and  Original  of 
all  other  Beings,  has  by  confequence  a  Right  to  give  Laws 
to  all,  but  is  llibject  to  no  controle  himielf,  becaufe  he  is 
Self-exiftent  and  independent,  New  if  there  were  more 
God's  than  one,  then  every  one  could  net-  have  abfolute 
Sovereignty  and  univerfal  Dominion  :  They  might  com- 
mand and  forbid  oppolite  Things,  and  fo  controle  the  Pow- 
er of  each  other..  The  fame  Thing  might  therefore  become 
both  Sin  and  Duty,  in  refpect  of  the  Subjects,  becaufe  com- 
manded by  one  and  forbid  by  the  other,  and  thus  there 
could  be  no  certain  Rule  of  Right,  every  Thing  would 
be  confus'd. 

6thly.  We  may  farther  obferve,  that  all  the  divine  At- 
tributes prove  God  to  be  one.  If  none  be  God  but  he  that 
hath  all  thofe  Attributes  which  Scripture  and  Reafon  ailisjn 
to  God:  then  there  can  be  but  one.    Altho'  there  be  fome 

Ddd  faint 


394  ^je  Unity  cf  God  confiderecl. 

faint  Emblem  of  fome  of  God's  Attributes  in  Creatures,  as 
particularly  of  his  Plolinefs  and  Goodnefs,  &c.  yet  Crea- 
tures have  them  not  abfolutely  or  in  the  higheft  Degree,  they 
may  be  Good,  Holy,  but  cannot  be  Holincfsand  Goodnefs ; 
and  thus  the  Attributes  which  are  calPd  communicable,  can 
in  their  own  Nature,  properly  and  abfolutely,  belong  but 
to  one.  And  as  to  God's  incommunicable  Attribute.?,  fuch 
as  his  immenfity,  &c.  it  is  impoilible  they  mould  bemul- 
tiply'd,  if  there  be  two  Immensity's,  they  mull  ncceflarily 
confine  each  other,  and  fo  neither  be  immenfe.     Once  more 

7thiy.  Seeing  that  God  is  the  Creator  of  all,  it  is  bun 
juit.  and  right  that  he  mould  be  the  End  of  all,  of  him  and 
thro'  him,  and  therefore  to  him  are  all  Things.  As  the 
firft  Being  muff  needs  be  the  Beit,  and  in  this  Senfe  de- 
serves to  be  the  laft  End  of  all,  fo  he  has  a  juft  Claim  of 
Right  to  it,  having  produced  ail  by  his  Power,  and  pre- 
ferved  and  fupported  all  by  his  Goodnefs ;  and  therefore 
the  Creature  is  under  a  natural  and  indifpenfable  Obligation 
to  pay  this  Debt  of  Homage  to  his  Creator,  Preferver  and 
Benefactor,  namely,  to  love  him  with  fupream  Refpecl, 
and  to  make  his  Glory  his  lafl  End  in  all  his  Action?,  whe- 
ther Natural,  Civil  or  Religious,  all  which  is  utterly  incon- 
fiftent  with  a  multiplicity  of  Gods :  For  we  can  give  our 
highefl  Love  but  to  one,  and  make  his  Honour  our  highefl: 
Mark,  which  is  the  Natural  Relbit  of  the  Former. 

In  the  mean  Time  it  ought  to  be  imintain'd,  that  thefe 
Things  following  do  not  oppofe  the  Unity  of  God,  viz. 

i ft.  A  plurality  of  Na/nes,  feeing  they  fignify  no  more 
but  one  God.   Nor 

adly.  A  plurality  of  Attributes,  feeing  they  do  but  repre- 
fent  the  infinite  Perfection  of  the  divine  Nature,  which  is 
but  one  in  it  felf,  in  a  Way  accommodated  to  our  weak  and 
inadequate  Conceptions,     Nor 

■?<fv 


The   Unity    of  God  conjidered.  395 

3dly.  A  Trinity  of  Perfons,  feeing  that  among  the  three 
Perfons  there  is  but  one  EfTence,  and  three  Modes  of  lub- 
fifting ;  from  which  Refults  not  three  Gods,  but  Three, 
who  are  one  God.     This  leads  me  to  the 

2d.  Propos'd,  which  was  to  explain  the  Nature  of  the  di- 
vine Onenefi,  And  here  it  may  be  obferv'd  that  the  Al- 
mighty is  one.. 

1  ft.  Not  by  a  Unity  of  Subject  and  Accident,  namely 
fuch  as  belongs  to  all  created  Spirits,  Angels  and  the  Souls 
of  Men.,    Nor 

2diy.  By  a  Unity  of  compounded 'Par ts,  in  which  Senie  the 
Soul    and  Body  conftitute  one  Man.      Nor 

3dly.  By  a  Unity  of  Species ,  which  admits  more  Indi- 
viduals of  the  lame    Name  and  Nature. 

But  poflitively  God  is  one  by  a  J< •ngular  Unity  of  Nature, 
which  excludes  all  Bornpofition-  of  every  Kind:  He  is  lb  one 
as  to  be  undivided  in  himfelf,  and  indivifible  into  more  of 
the  fame  Name  and  Nature,  and  therefore  the  Unity  of  God 
is  not  an  Arithmetical  Unity  which  is  the  Beginning  of  Num- 
ber, but  iHsan  ejfentiai  and  tr an fcendent  Unity,  whereby 
God  is  one  in  his  Nature:  And  hence  Bajil  fayeth  truly, 
"  Non  unum  inquit  Deum  nwnero  fed  Natura  co?:fite?nur. 
**  i.  e.  We  confefs  not  a  God  one  in  Number,  but  in  Na~ 
"  ture."  And  undoubtedly  Oneneis  isafcrib'd  to  God,  in 
Oppofiticn  to  the  falfe  God's  of  the  Pagans,  as  has  been  be- 
fore obferv'd,  as  well  as  in  Contradiilinclion  to  all  titular 
God's. 

King's  are  cali'd  God's,  becaufe  their  Royal  Scepter  is  an 
Emblem  of  his  Power  and  Authority ;  and  judges  are 
likewife  fo  cali'd,  becaufe  they  are  fet  in  God's  Place  to  do 
Juftice  ;  but  they  arc  dying  God's.  Pfa.  Ixxxii.  5.  y,  I  [aid 
ye  are  Gods-,  but ye Jhdll dye  like  Men.  It  is  in  this  Senfs 
that  the  Apoftle   oblerves,    that  there  are  God\s  mam  and 

D-d  d  2  Lords 


396  *be  Unity  of  God  confident!. 

Lord's  many  ;  but  to  us  fayeth  he,  there  is  but  one  Lord, 
i  Cor.  viii.  5.  6.  But  that  the  Unity  of  the  divine  Na- 
ture may  be  the  better  apprehended,  let  it  be  farther  ob- 
ferv'd. 

1  ft.  That  the  various  Perfections  of  the  Deity  are  not  in 
liim,  as  fo  many  Ingredients  which  conftitute  his  Being  to- 
gether j  for  then  each  would  have  but  a  partial  Per- 
fection, and  there  would  be  fomething  in  God  lefs  than 
God,  which  is  abfurd.     Nor, 

2dly.  Are  the  divine  Perfections  different  from  each  other 
in  him,  as  the  Parts  and  Properties  of  Creatures  are,  e.  g. 
Wifdom  in  Men  is  realy  different  from  Juftice.  But  the 
fupream  Being  hath  no  Parts,  and  his  Perfections  are  not  fo 
diftingui/h'd  as  the  qualities  of  Creatures  -,  for  if  fo,  there 
would  be  as  many  diilinct  infinite  Beings  in  God,  as  there 
are  Attributes.       Nor 

3dly.  Are  any  of  the  divine  Perfections  accidental  to  him. 
No,  they  are  all  his  very  Being.  That  is  laid  to  be  acciden- 
tal, which  a  Subftance  can  fubfift  without.  But  to  fuppofe 
the  Almighty  bereav'd  of  any  one  of  his  Attributes,  is  to 
fuppofe  him  Imperfect,  and  fo  no  God.     Therefore 

4thly.  The  divine  Perfections  are  reprefented  as  many  and 
diftinct,  becaufe  of  the  different  Objects  which  the  divine 
Perfection  fixes  upon,  and  the  different  Effects  it  produces 
in  Creatures,  as  well  as  m  condefcention  to  their  weak  and 
finite  Minds,  which  can  conceive  of  the  divine  Nature,  but 
as  it  were  by  Parts.  But  notwithftanding,  it  is  evident  from 
both  Scripture  and  Reafon,  that  the  divine  Nature  is  Simple 
and  Uncompounded,  and  that  whatever  is  in  God  is  God. 
We  fhould  therefore  be  careful  that  while  we  compare  the 
divine  Perfections  with  the  faint  Emblems  thereof  that  be 
jn  Creatures,  to  affiil  our  Conceptions  of  them,  that  we  do 

ia 


The  Unity  of  God  improved.  397 

in  the  mean   Time    feparate  from  them  every  Thing  that 
argues  imperfection, 

The  Improvement  of  this  Subject  remains.  And 
1  ft.  The  Coniideration  of  the  Unity  of  the  fupream  Be- 
ing may  juftly  excite  in  us  an  Abhorrence  of  all  Idolatry, 
whether  of  a  more  crafs  or  fubtile  Kind  ;  for  by  both  the 
divine  Unity  is  deny'd.  The  Polytheifm  of  the  Gentiles 
is  but  a  fpecious  Sort  of  Atheii'm ;  they  that  Worfhip 
more  than  one  God,  do  in  Effect  worfhip  no  God  at  all ; 
becaule  they  give  him  not  that  fupream  undivided  Refpect 
which  is  his  due.  2  King  xvii.  33,  34.  They  feared  the 
Lord ,  and  ferved  their  own  God's,  after  the  Marnier  of  their 
Nations. They  fear  not  the  Lord.  How  deteftable  there- 
fore is  the  Idolatry  of  the  Papifts,  who  reverence  with  a 
Religious  Worfhip,  Saints  and  Angels,  yea  Images"  and 
Relicts  ?  What  Reafon  have  we  to  blefs  God  while  we 
live,  that  we  are  delivered  from  that  Egyptian  Bondage  ?  And 
■mould  not  the  Unity  of  God  incline  us  to  deteft  all  fpiritual. 
Idolatry,  which  confifts  in  giving  our  Hearts  to, '  trufting  in, 
and  ferving  of  divers  Lufts  and  Pleafures,  *biz.  The  Luft 
of  the  Eye,  the  Luft  of  Flefh,  and  the  Pride  of  Life. 
Some  make  a  God  ofPleafure,  2  Tim.  iii.  4.  Lovers  of 
Pleafures  more  than  Lovers  of  God.  Moft  certainly,  whatever 
we  love  more  than  God,  we  make  a  God :  Others  there 
be  that  make  Money  their  God,  they  make  Gold  their  Hope, 
and  fay  to  the  fine  Gold,  thou  art  my  Confidence,,  Job.  xxxi. 
24.  Others  make  a  God  of  their  Belly,  Philip  iii.  19. 
Whofe  God  is  their  Belly.  Clemens  Alexandrinus  writes  of  a 
Fifli  "  Ttoat  hath  its  Heart  in  its  -Betty."  This  Fifti  is  a 
proper  Emblem  of  Epicures,  for  their  Heart  may  be  faid 
to  be  in  their  Belly;  they  cheifiy  mind  their  Gratification 
of  their  fenfual  Apetite.  This  is  the  Evil  which  God 
forbids  in  the  firft  Command  5  and  which,  in  fome  Refpect, 

feems 


39S  The   Unify  of  God  improved. 

feems  to  exceed  in  Bafenefs  all  the  Reft  which  are  forbid 
by  the  other  Precepts  :  Whatever  we  put  in  the  Room  of 
God,    we  may  expect  will  prove   a  Devil    to  us. 

2dly.  If  there  be  but  one  God,  their  can  be  but  one 
Religion,  that  is  true  in  the  World  :  And  hence  the  ApoJIU 
obferves,  Ephef.  iv.  5.  That  there  is  une  Faith,  one  Lord, 
one  Baptifm,  one  God  and  Father  of  a//,  who  is  above  all, 
and  thro'  all,  and  in  you  a/L  If  there  weTe  many  God's, 
there  might  be  many  Religions,  every  God  would  be  wor- 
mip'd  in  his  own  Way  :  But  it  is  unieafonable  to  fuppofe 
that  that  God,  who  is  one  in  his  Being,  mould  appoint : 
feveral  Religions  whereby  lie  would  be  worshiped.  The 
Reafon  of  the  Heathens  different  Rites,  was  their  adoring 
divers  God's,  whom  they  fuppofed  they  mujft  Worfhip  in 
a  different  Manner  :  Tho'  there  be  many  Ways  to  Hell, 
there  is  but  one  Road  to  Heaven,  and  that  is  the  Path  of 
Faith  and  Holinefs,  without  which  no  Man  mall  enjoy  God. . 
It  is  as  Dangerous  to  let  up  a  Religion,  fundamentaly  Falle, 
as  to  let  up  a  falle  God  ;  for  indeed  the  one  fuppofes  the 
other.  But 

3(lly.  We  fhould  be    excited  to  enquire,  whether  this  one 
God   be  ours  in   a  Covenant  Way  ?    Without     which   we 
can  realbnably  take  no  Comfort  in    meditating    upon    this, 
or    any    other,  of  his  Attributes.     Now  this  we  may   know  ' 
by  the  following  Particulars,    viz* 

iff. ,  If  we  fear  this    one    habitually  more  than    all;    be- 
caufe   he  is  infinitely    Greater  and  Mightier    than  all.  (Mai.  . 

2dly.  If  we  defire   him  habitually   more  than  all  ;  be- 
caufe   he  is  infinitely  better   than  all  b  elides  him  (Pf.  lxxiiL 

$d\y.  If  we  generally  delight  in  him  more    than    in    nil 

belidss 


The  Unity  of  God  improved.  299 

'befides  him,  becaufe  his  loving  Kindnefs  exceeds  all  other. 
Enjoyments,  yea  even  the  Sweets  of  Life  itfelf.  (Pfa.  iv.  p.  y.) 
^thly.  If  we  truft  and  hope  in  him  more  than  all  (ge- 
nerally;) becaufe  he  excells  all  in  Wifdom  and  Faith- 
fulnefs,  ^jofhua.  xxiii.   14.) 

5thly.  Ir  we  from  Love  generally  obey  him  before  all  ; 
becaufe  he  is  infinitely  higher  than  all.  The  Sovereign 
Lord,  the  everlaffing  King,  who  fways  the  Scepter  over  the 
whole  Univerie,  (AcJs  iv.   19.) 

6thly.  If  we  bewail  the  Abfence  of  this  one  God  more 
then  all  other  LofTes.  Pf.  xlii.  5.  Why  art  thou  cajl  down 
O  my  Set//,  why  art  thou  difquieted  within  me  ? 

ythly.  If  increafeof  Conformity  to  him  in  Mind  and  Life 
be  the    principal  Object   of  our  Defire,  Care  and    Labour. 
Philipi.  iii.    13.    14.  I prefs  forwards  towards    the    Mark  ! 
If  upon  enquiry  we  find  in  ourfelves  the  aforefaid  Characters, 
truly    we  have  great    Reafon  to  rejoyce,  whatever  outward 
DiflreiTes    we  endure  5  becaufe  in    having  one  God  for  our 
Portion,we  have  more  then  all  befides  him,  infinitely  more! 
His  Wifdom    is  Unfearchable,  his  Power  Infinite,  and  his 
"Gocdnefs    Incomprehenfible  \    As  his    Wifdom    can  cafily 
devife  a  Way   for  his  People's    Deliverance    in    their    moft 
Perplexing  Immergency's,  fo  his  Power  is    able  to  effect  it, 
Maugreall  Oppofition  of  Hell  and  Earth  !  And  his  Gcodnefs 
as    well  as  Promife  engages  his   Wifdom  and  Power  in  his 
Peoples  behalf.     Add  to    this,  that  his  Immutability  fecures 
their   Safety  upon  an    unalterable  "Foundation  !   Surely    then 
to  ufe  the   Tjaimi/i's  Language,  Bkffcd  are  the  People   who 
are    in  fuch  a  Cafe ;  yea  bleffed   is  that  Peoples  whofeGod h 
the  Lord  !  Well   then    when  our   Minds    are  divided    arid 
diflrefs'd  with  a  Variety  ot  Fears  and    Cares,    arifine  from 
a  View  of-  the  Wars,  Debates,  and    Coniur.onsin  the  Sta.e 
arid    Church,  as  .well   as  in  Families   and  Neighbourhoods, 

let 


40  •.  The  Unity  of  God    improved, 

let  us  bewail  Sin,  which  has  introduced  all  this  Confuiion 
into  the  World,  by  breaking  that  Bleffed  Unity  which  once 
fubfifted  between  God  and  us,  and  thence  enfu'd  a  Breach 
between  Man  and  Man,  between  Man  and  himfelf.  And 
having  lamented  Sin,  the  Source  of  Difcord,  let  us  give 
our  whole  Heart  to  one  God, .  who  is  the  Fountain  of 
Sweetnefs,  Concord  and  Unity,  and  humbly  rejoyce  in  him 
as  our  All !  And  earneftiy  ails,  of  him,  that  according  to 
the  Tenor  of  his  gracious  Covenant,  he  would  be  pleas' d 
to  give  to  his  People  every  where  one  Heart,  that  they 
may  be  one  as  'Jehovah  is  one,  and  his  Name  one.  (EzeL 
xi.    19.    Zecha.  xiv.  9.) 

But  how  doleful  is  the  Cafe  of  all  fuch  who  want  the  a- 
forefaid  Characters  y  as  they  are  without  God  fo  they  are 
without  Hope,  Poor,  Blind,  Miferable  and  Naked,  (Ephef. 
ii.  12.  Rev.  hi.  17.)  without  true  Comfort,  and  without 
Defence-  in  theFullnefs  of  theirSufficiency  they  are  in  Want; 
yea  all  the  Perfections  of  God  are  engag'd  againft  them. . 
{Job  ix.  4.)  As  thofe  that  have  God  for  their  Portion  are 
Happy  in  him,  in  Want  of  all  other  Things,  fo  thofe  that 
want  this  Portion  are  Miferable  in  the  PoffeiTion  of  all  befides 
him. 

Again  from  the  Doclrine  of  God's  Unity  we  may  learn  ■ 
how  Wicked  the  Practice  of  fuch  is,  who  when  they  have 
.loft  Goods  feek  to  Wizards  and  familiar  Spirits  how  they  may 
get  their  Goods  again,  this  is  exprefly  condemn'd  by  the 
Law  of  God,  [Dent.  viii.  xi.)  There  mall  not  be  found  a- 
ny  that  confults  with  familiar  Spirits.  2  Kings,  i,  6.  Thus 
faith  the  Lord,  is  it  not  becaiife  there  is  not  a  God  in  Ifrael, 
that  thou  fendeji  to  enquire  of  Baal-zebub,  the  God  of 
Eckron.  Such  who  go  to  the  Devil  for  Council,  renounce  the 
true  God,  and  their  baptifmal  Dedication  to  him  ! . 

h 


The    Unity  of  God  impro-v'd.  .'oz 

Is  there  but  one  God  ?  What  Reafon  then  have  we  to  be 
thankful  that  we  have  the  Means  of  knowing  him,  while 
Multitudes  who  are  alike  to  us  by  Nature  are  periiliing 
for  Lack  ofViiion?  Our  Lines  have  fallen  to  us  in  pleafant 
Places,  we  have  Line  upon  Line,  and  Precept  upon  Pre- 
cept !  The  Harbingers  of  God '  are  frequently  .proclaiming 
in  our  Ears,  Hear   O    Ifraeh   the  Lord  thy   Gcd   is  one  Lord. 

Is  there  but  one  God  ?  Then  let  us,  reduce  our  Affecti- 
ons from  their-  vain  Wandrings,  and  divided  Courfes,  af- 
ter other  Lords  and  Lovers,  and  fix  them  in  a  united  Chanel, 
and  with  intenfe  Vehemence  upon  the  Blefied  God  as  their 
Center!  Let  Jehovah  be  the  Object  of  our  higheil  Regard, 
and  the  Foundation  of- our  Trull  and  Confidence  !  Let  us 
devote  ourfelves  and  our  All  to-  his  Glory  and  Service  I 
Suiely  he  has  the  beft  right  to  our  Love  and  Obedience  who 
is  the  Author  of  our  Beings !  He  belt  deferves  them  who 
is  the  Fountain  of  all  our  Benefits,  and  he  is  beil-  able  to 
requite  both,  being  infinite  in  Power  and  Goodnefs !  O  let  us 
endeavour  to  pleaie  the  One  -great  and  glorious  God,  by 
loving,  believing,  un-iverfal  and  fleady  Obedience  !  For  this 
is  the  main  Thing  we  have  to  mind  in  this  prefent  World  ! 
This  reflects  Honour  upon  our  Profeffion,  brings  Comfort 
into  our  own  Minds,  and  tends  to  efUblim  the  Kingdom  of 
Christ  among  Men, 

And  finally,  Brethren,  feeing  there  is  but  one  God,  let 
his  People  endeavour  to  be  One  as  God  is  one  :  Let  us 
endeavour-to  be  One  in  Judgment  and  One  in  Affection  : 
And  hence  the  Apoftle  Paul  exhorts  the  Corinthians,  to  be 
allof  one  Mind,  i  Cor.  h  10,  And  it  is  iaid,  Actsiv.  32  =  ? 
That  the  Multitude  that  believed  were  cf  one  Heart  and  one 
Sou!.  Nothing  is  more  amiable  in  it  felf-  and  ierviceable  to 
the  Church  of  God,  then  for  Brethren  to  dwell  together  in 
Unity,  PiLh  exxxiii.   1.  This  is  like  Hermans  De~v  and   the 

E  e  e  -  fra\:-' 


^02  The  Unity    vf  God  improvd. 

fragrant  Ointment  pour'd  on  Aaron's  Head  !  This  Unity  was 
what  our  Lord  himfelf  pray 'd  for,  John  xvii.  21.  That  they 
all  may  be  One.  Upon  which  Words  Athanafus  gloffeth 
thus,  "  Even  as  (fays  he)  the  Father  and  the  Son  are  One 
tc  in  Efence,fo  we  by  feme  imperfect  refemblance  are  made  One 
<f  while  we  behold  him.  One  among  ourfekes,  by  mutual 
"  concord  of  Mind  and  unity  of  Spirit."  The  Apoftle  Paul 
urgeth  this  Unity  by  various  arguments,  Ephef.  iv.  4,  5,6. 
Endeavouring  to  keep  the  Unity  of  the  Spirit  in  the  Bond  of 
Peace.  We  are  all  one  my /Ileal  Body,  and  every  one  of  us 
Members  of  it,  among  which  what  is  more  advantageous 
than  Harmony  ?  There  is  one  Spirit  by  whole  Afiiftance  we 
are  baptifed  into  one  Body,  1  Cor.  xii.  12,  1 }..  There  is 
one  Hope  of  our  Calling,  viz.  eternal  Glory  and  Happineis, 
Heb.  xii.  22,  2;.  One  Lord  Jesus,  one  Faith  in  him,  one 
Baptifm,  one  God  and  Father  of  all.  Let  us  therefore  care- 
fully avoid  all  fchifmatical  Doctrines  and  Practices,  which 
are  fo  exceeding  prejudicial  to  Religion.  To  this  End  let 
us  Labour  to  be  of  a  humble,  charitable  and  forgiving  Tem- 
per, Charity  hopes  all  cIhi?igs,  it  fujfers  long,  is  kind,  and  is 
not  cafily  provok'd.  Let  us  earneftly  pray  to  the  great  God, 
that  he  would  heal  the  Breaches  of  Zion,  which  are  wide  as 
the  Sea,  and  caufe  his  People  to  be  one  as  he  is  one.  A- 
men.  Amen, 


SERMON. 


The  Text    explain' d.  403 


SERMON  XXI 


JEREMIAH  x.   10. 

But  the  Lord  is  the  true  God,  he  is  the  living  God,  and  an 
ever  la/ling  King  :  At  his  Wrath  the  Earth  Jlall  tremble 
and  the  Nations  jh  all  not  be  able  to  abide  his   Indignation  ! 

IT  is  probable  that  the  Prophecy  contain'd  in  this  Chapter, 
was  delivered  after  the  firft  Babylonifh  Captivity,  becaufe 
it  has  a  double  Reference  ;  the  firft  Part  refpects  thofe 
that  were  carry'd  Captive ;  and  the  latter  Part  reipecrs 
thofe  that  remain'd  in  the  Land    of  Pale/line. 

The  Prophet  in  the  Beginning  of  this  Chapter,  firft  Ad- 
dreifes  thofe  who  were  carry'd  Captive  into  the  Idolatrous 
Country  cf  the  Caldeans,  and  ferioufly  cautions  them  againft 
the  Infection  of  it,  verfe  1,  2.  1  hits  fayeth  the  Lord,  learn 
not  the  Way  of  the  Heathen.  In  the  following  Verfes  the 
Prophet  expofes  the  Vanity  of  the  Pagan  Idolatry,  by  shew- 
ing that  inch  fort  oi:  Gods  were  but  the  Work  of  Men's 
Hands,  and  had  neither  Life  nor  Motion,  lie  therefore  ad- 
viies  them  in  the  jui  verfe,  to  cleave  to  the  God  cf  liraeJ,  a- 
gainfi  all  Temptation  to  the  Contrary.  This  Advice  he  in- 
ibrces  in  the  Words  of  cur  Text,  by  ^eprelentihff  ionie  of 
his  Perfections,  in  ©ppofition  to  the  Idols  of  fcbje  Meatmen, 
But  the  Lord  is  the  true  Gcd.  The  God's  of  the  Paeans  are 
vanity  and  a  lye,  counterfeit  and  impoi'lure;  but  Jehovah  is  tru- 
ly and    really  God,  as  well  as  the  God  of  Truth,  ?.  God  who 

E  e  e  2.  cannot 


c 


a 04  '  ^H '  Text  explain ' d. 

cannot  lie  or  deceive.     He  is  the  living  God.     The   'Pagan 
Idols  are  dumb  dead  Things,  that  have  neither  Life,  Breath 
or  Motion  :  But  Jehovah    is    the  living  Gcd,  i.  e.  as  Calvin 
juflly  explain?,  "  He  himfelfis  endowed  with  Life,  and  is  to 
"  ethers    the  Fountain  of  Life"     Pjal.  xxxvi.  9.  It  is  in 
him  iv e  live,  and   move  and  have  our  Being.  A3,  xvii.   28. 
God  is  Life  it  ielf,  has  Life  in  himfelf,  and  is  the  Original  of 
all  that  Life  which    Creatures    enjoy.     And  an    cverlafiing 
King.     He   has    a  Right    to  rule,  and   has    exercis'd  Do- 
minion from  cverlafiing,   and  .will  to  everlafling  ■;  whereas  the 
Idols  of  the    Heatbqpb ace  hut    of  Yefcerday,  and  will  foon 
ceafe  to  be. — —At    his  Wrath  the  Earth  Jlall  tremble ;  and 
the  Nations  fall  not  be  able  to  abide  his    indignation.     The 
Prophet  had  obferv'd  in  the  5th -Verfe    of  this    Chapter, 
that  the    Pagan. Idols  could  do    neither  Evil  or   Good,  they 
are  poor  impotent  forry  Shams,  and   Trifles  of  no  Moment, 
unworthy  of  either  Love  or    Fear  !   But  on  the  Contrary  the 
Wrath  of  "Jehovah  is   dreadful,  at  this  the  Earth    trembles, 
his   Angry  frown    makes   the  Worlds   Foundations     fhake 
and   the   Pillars  of  Heaven    tremble,  and  the  Nation.-,  were 
all    their    Strength  united,  are  as  unable    to   reiift    his    Al- 
mighty    Indignation,  as  they  are  to   endure  it !    Jehovah  is 
the    God  of   Nature,  the  Fountain   of  Being    and    Power 
and  therefore    all    Nature  is  at  his    Difpofe    and   Controlc, 
his    Empire    is    Univcrial,    Abfolute,    Eternal ;      The  Lord 
jhall  reign  forever,  thy    God  0     Zion  to  all   Generations  ! 
The    Subject  I  purpofe  to    fpeak  upon  from  this  Text  is 
the   Life  of  God,  he  is  the  living  God.     In    difcourfing  up- 
on which  I  defign 

I.  To  prove   the  Life  of   God.  And 

II.  To  explain  its  Nature. 

And  then  proceed  to  the  Improvement,  And 

1  ft. 


The  Lije  of  God prov" d  40? 

1  ft.  I  am  to  prove  that  God  lives.  To  this  End  it  may 
be  obferv'd,  that  the  facred  Scriptures  frequently  afcribc 
Life  to  God,  and  affure  us,  that  he  is  the  Author  of  Life 
to  all  that  poiiefs  it :  And  hence  he  is  call'd  the  living  God. 
(Jfa.  xxxvii.  17.  Dan.  vi  34.  Pfa.  Ixxxiv.  2.  Mat.  xvi.  16.) 
And  in  many  other  Places  which  it  is  necdlefs  to  mention. 
The  Almighty  is  like  wife  f  \id-.to  be  Life  it  f elf .  (Col.  iii.  4. 
1  John  v.  20.  And  the  Fountain  of  Life ;  Jer.  ii.  13.  Ff. 
xxxvi.  10.)  In  him  we  are  laid  to  live,  move,  and  have 
our  Being.  (AJl.xvu,  2S.)  The  Oath  which  the  Fathers 
us'd,  was  the  Lordliveth,  (Jer,  v.  2.)  And  Jehovah  him- 
felf  fwears  by  nothing  but  by  his  Life  and  Holinefs :  This 
Oath   is  us'd  fourteen    Times  in  the   Prophefy  of  EzekieL 

Moreover  Life  is  not  only  attributed  to  God  effmtially,  but 
perf anally  to  each  of  the  facred  Three,  to  God  the.  Father , 
John  v.  26.  For  as  the  Father  hath  Life  in  bin f elf- p  hath 
he  given  to  the  Son  to  have  Life  in  himfelf.  ,  To  God  the  Son, 
Job.  xiv.  19.  Becaufe  J  live  ye  / hall  live  alfo.  Hence  he  is 
call'd  the  Prince  of  Life,  and  that  not  on  iy  becaufe  he  has 
Life  in  himfelf,  by  the  Father  as  Mediator,  but  is  alio  our 
Life,  and  poffeffes  the  Power  of  an  endleis  Life  (Joh.  i.  4. 
Ccl.  iii.  4.  Fleb.  vii.  16.)  Hence  it  is  faid  of  him,  Rev. 
:  1.  17,  j  8.  that  he  is  the  frf  and  the  lajl ;  that  he  liveth 
and  imas  dead,  and  behold  he  is  alive  forevennore  ;  and  that 
he  hath  the  Keys  of  Hell  and  Death.  Tho' his  human  Nature 
(uttered  Death  to  purchafe  Life  for  his  People,  yet  his  divine 
Nature  cannot  dye,  but  lives  forever.  Life  is  alfo  attributed 
to  God  the  Holy  Ghojl  2.  Cor.  iii.  3,  And  hence  he  is  call'd 
the  Spirit  of  Life,  Rom.  viii.    2. 

Reafon  iikewife  affures  us    of  this  Truth,  that  God  lives,' 
by  the  following  Conliderations. 

1  ft.  It    appears  from  the  Effects    of  Life.    "God    under- 
flands,  wills,  (eves,  therefore  he  truly  lives ;  Thefe  are   the 

.  Effect 


r 


40-6-  The  Life  ofGodprov'd". 

Effects  of  Life,  and  Effects  demonflrate  the  Being  and 
Nature  of  their  Cauie  ;  therefore  Arijfefle  juftly  and  fre- 
quently concludes  from  this,  "  That  becaufe  God  understands 
"  all  Things,    he  therefore  lives  a  Bleffed  Lift." 

2d\y.  Thofe  Things  live,  which  move,  and  far  them- 
felves.  Now  God  doth  all  Things  of  himielf,  he  is  the 
Firfr,  and  moft.  perfect  Caufe  of  all,  he  is  moil  Active 
by  his  Effence,  yea  a  iimple  Act,  he  knows,  difcerns,  wills, 
works,  altogether  of  himfelf.  and  therefore  mud  needs  live. 

^dly.  Life  is  a  certain  Perfection,  which  involves  no  Im- 
perfection in  it.  Thus  thofe  Things  that  live  are  reckon'd 
more  perfect  than  fuch  as  do  not,  and  therefore  it  cannot 
with  any  Shadow.of  Reafon  be  deny 'd  to  a  Being,  that  is 
infinitely  Perfect  of,  and   in  himfelf  as  jehovah  is,. 

4thly.  God  is  the  Fountain  of  Life  i6  all  living  Creatures. 
(Pfd.  xxxvi.  10.)  And  this  he  could  not  be  if  lie  had 
not  Life  himielf  j  for  what  one  has  not  he  cannot  give. 
Here  obfer've  i ft.  That  God  is  the  Author  of  the  Life  of 
Nature  ;  and  hence  he  is  faid  to  breath  into  Mans  Nofri's 
the-  Breath  of  Life.  [Gen.  ii.  7.)  And  in  him  we  are  laid 
to  live  and  move.  (Ath  xvii.  28.)  And  2dly  fehovah  is 
the  Author  of  the  Life  of  Grace.  Ephei.  ix.  10.  Net  of 
Works  leafl  any  Man  (lould  boall  r  For  we  are  his  Work- 
manfhip,  created  in  Christ  Jksus  nnto  good  Works,— — -jdly. 
The.  Almighty  is  likewiie  the,  Author  of  the  Life  of  Glory-, 
Rom.  vi.  z^.Forthel'/ugesofSinis  Death,  but  tie  gift 
of  God  is  eternal  Life  thro'  Jesus  Christ  cur  Lord.     Again 

rjthly.  If  God  did  not  live,,  all  the  reft  of  his  Attribute-, 
and  he  himfelf,  would  be  Vain,  and  would  not  differ 
from  the  Idols  of  the  Gentiles,  who  have  Eyes  and  fee  not, 
E  rs  and  hear  ?iot  •  and  no  wonder  for  they  are  dead. 
What    would    avail     all  the     reft    of  God's    Perfections 


wit 


hout 


*The  Li fe  of 'God  explain 'd.  407 

without   Life,  feeing  that  without  that,    they  cannot   Act  ? 
I    proceed   to  the 

2d.  Propos'd,  which  was  to  explain  the  Nature  cf  the 
divine  Life  ;  which  may  be  thus  defcrib'd,  viz.  That  it 
is  an  cfeniial  Property  of  the  divine  Nature,  'whereby  he  is 
able  to  perform  an  infinite  Variety  of  ASfion  to  a  certai?i 
known  and  valuable  End,  with  Council  and  Complacency. 
Ephef.  i.  11.  Who  worketh  all  things  after  the  Council  of 
his  own  Will.  That  the  aforefaid  Defcription  may  be  the 
better  iinderitood,  let  the  following  Particulars  be  con- 
fidered,  viz. 

1  fl.  That  the  Life  of  God  is  his  Nature,  Being  or  very 
Effence  ;  and  therefore  he  is  cali'd  Life,  as  was  obferv'd 
and  prov'd  before  :  Whereas  Creatures  are  only  living,  their 
Life  is  but  a  certain  Faculty  of  their  Being,  and  therefore 
different  from  it  -,  but  the  Life  of  God  co-inceeds  with  his 
Effence. 

2dly.  The  divine  Life  confirms  in  a  Power  of  Action -with 
Complacency  :  By  a  Power  of  Action  we  intend  to  fig- 
nify  an  Ability  in  God  to  produce  more  Effects  without 
himfelf  then  he  doth3  and  not  that  the  Almighty  is  at  any 
Time  Inactive.  No,  the  Almighty  is  in  continual  Action, 
otherwife  he  would  fuffer  a  Change  which  is  impoffible ; 
and  therefore  divines  generally  and  juftly  obferve,  that 
the  Almighty  is  afimple  A51.  This  will  farther  appear  by 
confidering  that  thole  Things  are  faid  to  live,  who  act  of 
themfelves  without  being  acted,  or  mov'd  either  by  fecond 
Caufes,  (in  this  fenfe  Life  belongs  to  Creatures)  or  without 
any  prior  moving  Caufe  at  all,  and  fo  God  himfelf  Lives  : 
The  Life  of  Creatures  fprings  from  fome  Compofition,  e.  g. 
Natural  Life  from  the  Union  of  the  Soul  with  the  Body, 
which  being  broke  all  Power  of  natural  Action  ceafes  : 
Spiritual  Life  from  the  Union  of  the  Soul  to  original  Righ- 

teoufnefs 


4o8  The  Life  of  Gcd  explain' d. 

teouihefs,  which  being  broken  all  Power  of  working  Spiri- 
tually ceafes.  Rom._vki.  8.  Thofetbat  are  in  the  Flcjh  can- 
not pleafe  Gcd.-  And  eternal 'Life  fprings  from  a  perfect 
Union  with  God.  as  the  chief  Good  :  which  being 
broken  the  .  Soul  cannot  enjoy   God,  or  refoyce  in  him. 

Moreover  their  is  a  fourfold  Lite  in  Creatures,  viz.  Ve- 
getative, Senfitive,  ..Rational,  and  Mixt',  lit.  A  Vegetative 
Life  is  that  whereby  Things  are  able  to  do.  that,  which  is 
requiilte  for  acquiring  and.  conferving  the  full  Strength  of 
their  Nature,  and  the  Propogation  of  their  Kind  •  this  is 
the  Life  of  Herbs,  2dly»  A  fenJitiveLife  is  that  Faculty 
whereby  Creatures  are.  enabled  to  difcern  Things  that  are- 
hurtful  to  them,  and  Things  that  are  good  for  them,  and" 
to  mun  the  one  and  feck  the  other  ;  this  is  the  Life  of 
Beads;  Thefe  are  imperfect  Kinds  of  Life  which  the  meaneit 
Beings  enjoy,  and  therefore  cannot  be  afcribed  to  God.  But 
-}dly.  There  is  a  more  noble  kind  of  Life  cali'd  Rational^' 
by  which  the  PolicfTor  of  it,  is  enabled  to  a<3  with  Under*-; 
ib.nd:ng_  and  reasonable  Complacency.  And  ^thly  there 
is  a  Mi'xi  Life  which  refuks  From  the  two  ilrfl  Kinds  of 
Life  only,  and  this  belongs  to  brute  Animals,  or  from  ail. 
the  Three  and.  Exifls  in   Men. 

Now.  we  muff  not  conceive  in  God  any  fuch    imperfecl ' 
Thing  -as  Growth  or  Scnje}  for  he  is  a  limplc,  fpiritual,  ima- 
terial   and   perfect  Being.     The  mod:,  perjecf   Kind  of  Life  ' 
muff  therefore  be.  aferib'dto    him,    viz.  Rational^  where- 
by   the  Being  of  God  is  cdnceivi'd  by  us,  as  active   Simply 
of  itfeif ;  when  in  our  Ideas  of  God    we  adjoin  Re'ajbh  and  ' 
Acliony  wehaveajult:  Notion  of  his   Life. 

It  may  be  here  farther  obferv'd,  that  -a  Man  hath  four  Kinds ' 
of  Faculties  in  theExercife  of  which  he  .livcth,  and  Life.in  him 
is' an    Ability  to  exercife  them  :  He  hath  an  Underfiandihg, 
WUh    -dffecJicn^  and    a  Poivcr  to  move  and.icw£  cutveard- 

b 


The  divine  Lije  explaitfd.  409 

ly  ;  all  thefe  the  Almighty  afcribes  to  himfelf  in  his  Word. 
But 

3dly.  Another  Particular,  confiderable  in  the  aforefaid  De- 
fcription  of  the  Life  of  God,  was  this,  viz.  His  adling  to 
Jome  known  and  valuable  End,  this  is  but  a  neceflary  Con- 
fequent  of  acting  rationally ;  an  intelligent  Agent  mud  have 
iome  End  in  View,  and  Inch  an  End  as  is  worthy  of  his 
Choice.  Now  the  End'  that  God  propoies  both  Scripture 
and  Reafon  inform  us,  is  his  own  Glory,-  or  the  Manitcfta- 
tion  of  his  divine  Excellency.  And  hence  Solomon  obferves, 
Pro.  xvi.  4.  That  be  made  all  Things  fcr  himfilf.  This  is 
certainly  the  moir.  noble  End,  Becaufe  it  moft  nearly  relates 
the  beft  of  Beings;  and  therefore  it  muff  be  fuppos'd  to  be 
the  End  which  the  Almighty  has  chiefly  in  View  in  all  his 
Actions,  feeing,  ke  ever  ads  with  unerring  Council.  • 

But  tho'  there  be  fome  Analogy  between  the  Life  of  God 
and  that  of  intelligent  Beings,  as  has  been  obferv'd,  yet  they 
differ  in  many  Things  very  widely,  as  will  appear  by  consi- 
dering the  following  Properties  of  the  divine  Life,  and  com- 
paring them  with  the  Properties  oi  the  Lives  of  Creatures-, 
Now  the  Divirte  Lite  is 

ifr,  E//?nfial,   viz.  His  Nature  or  Being,  as  has  been  ob- 
ferv'd before,  whereas  the  Life  of  Creatures  is  but  a  fepara-- 
ble    Prcpertv,  of  their  Beinsr?,-    And 

idly.  The  Life  of  God  is  Nec?/fa?:%  this  relTilts  cnavoid- 
ably  from  die  former  Property,,  if  the  Being  of  God  exiffs 
neceiTarily  of  it  felf,  as  it  certainly  does,  as  the  Name 
Jehovah  iignines,  and  truly- without  this  he  could,  not  be 
God,  and- if  the  divine*  Lite  is  the  lame  with  it,  (as  has 
been  obferv'd)  then  it  muff  bo  Neeejpiry  alio ;  and  hence 
the  Almighty  is. laid  to  have  Life  in  himfelf :  Whereas  all 
Creatures  have  but  a  borrowed  precarious  and  dependant 
Life  communicated  to  them  by  God  who  is  the  Source  of 
EiifiL 

F  f  f  .     .  3dly: 


4  i  o  The  divine  Life  impro-tid, 

3<ily.  The  Life  of  God  is  Per feB,  he  has  the  full  and 
perfect  PoiTe/Tion  of  an  interminable  Life  at  once,  where- 
as the  Life  of  Creatures  is  imperfect,  growing  by  the  Ad- 
dition of  Days,  Months  and  Years,  our  Life  glides  away  in 
a  continual  Flux  and  SuccefTion  of  Moments;  but  the  di- 
vine Life  is  an  cuerlafllng  NOW,  without  any  Succeffion 
in  Duration. 

4th.lv.  The  Life  of  God  is  Infinite,  without  Beginning  or 
End,  hence  he  is  fiid  only  to  have  Immortality.  ( i  Tim.  vi. 
1 6.)  The  Immutability  of  the  divine  Nature,  as  wrellas  his 
Self-exilic  ncc,  mew  the  impofhbility  of  his  ibfkringa  Change 
by  Death.  But  on  the  contrary,  the  Life  of  all  Creatures 
had  a  Besfinnincr,  and  in  refoecl  of  the  moft  of  them,  it  will 
have  an  End.  I  proceed  to  the  Improvement  of  this  Sub- 
ject,   And 

ifl  the  Subject  that  has  been  difcours'd  upon,  offers 
Matter  of  Repioof  to  all  fuch  who  behave  towards  God,  as 
if  he  were  a  dumb  Idol,  that  neither  iaw,  heard  or  under- 
ftood,  or  could  reward  or  avenge  what  is  done  in  the  World, 
and  who  therefore  do  not  love,  or  fear,  or  worfiiip  him,  as 
if  he  could  neither  do  them  Good  or  Hurt,  Zephu  i.  1 2. 
And  in  their:  Straits  they  are  Co  full  of  Diltruil  and  Dejecti- 
on as  if  they  believ'd  there  was  no  God  in  Heaven  who 
liv'd  and  iaw  their  Miferies,  and  was  able  to  fend  them  Suc- 
cours fuited  to  them  !  What  can  fuch  Perfons  expeel  who 
thus  make  an  Idol  of  God?  But  that  by  the  Executions  of 
his  Wrath,  he  will  make  them  know  to  their  dreadful  Coft, 
that  he  is  the  Lord.  Ezek.  :;xxv.  o.     But  to  proceed 

2dly.  Let  us  examine  ourfelves,  by'  propofing  the  fol- 
lowing Queftions,  viz. 

i  ft.  Do  we  content  ourfelves  with  having  a  Name  to 
live  when  we  are  dead  ?  If  fo  our  Cafe  is  dreaful  !   Or 

2div. 


The  divine  Life  imfrcJ '„•/.  4  1  1 

2dly.  Hath  the  living  God  quickned  us,  ivben  tve  were  dead 
in  Trejfaffes  and  Sins  f  Epef  ii.  4,  5. 

3dly.  Does  the  fuppos'd  ipiritual  Lite  in  us,  produce 
Senie,  Breath,  Motion,  Warmth  ?  Are  we  at  Times  fbrrow- 
fuliy  kniible  of  the  inward  Diforders  of  our  Souls  ?  Does 
our  Unbelief  and  other  Corruptions  afflict  us  ?  And  do  we 
know  what  the  Abfence  of  "God  means,  as  well  as  his 
Prefence,  by  our  own  Experience ;  do  we  breath  after  God 
in  the  General  above  all  others  ?  (Pf  Ixxlii.  25.)  Is  it  our 
chief  Care  and  Study  for  the  moil  Part  to  grow  ih  Grace  ? 
And  dees  our  principal  Zeal  and  Warmth  generally  run  in 
a  religious  Channel  ? 

Athly.  Do  we  generally  labour  to  icrve  the  living  God 
in  a  living  Way  ?  i.  e.  Not  only  with  rais'd  Affection?,  but 
approaching  to  him  thro'  Christ  the  new  and  living  Way, 
tie  lVa\\  the  Truth  and  the  Life?  Heb.  x.  20. 

5thly.  Have  we  farrow 'd  for  the  great  Evil  of  fa-faking 
the  living  God,  the  Fountain  of  living  Waters,  and  running 
to  broken  Ci ferns?  Jcr.  ii.  13.  And  do  we  watch  over  our 
Unbelief  that  we  depart  710  mere "j rrom  li>n?  Heb.  iii.  12. 

6thly.  Is  God  the  Foundation  of  our  ii--;^  and  Trull, 
and  nothing  elfe  fcefides  him  ?   (  1  Tin?,  vi.    iy.) 

To  fuch  as  can  anfwer  in  the  lAffirrrjative  to  the  afore- 
laid  Queflions,  (die  hail  excepted)  this  Subject  minirters 
Comfort  in  everyDiilrefs,  being  perfwaded  that  ourlledsemer 
lives,  and  that  he  is  the  Strength  of  our  Life,  particularly 
(iff)  in  the  D{ fealties  of  a  Natural  Life,  if  Sickneis 
threatens  an  End  of  it,  if  Poverty  removes  the  Supports  of 
Life,  if  Enemies  feek  it,  and  lay  Snares  to  deftroy  it,  if  the 
Fear  of  Death  and  Horror  of  PiUrifaciion  and  Pain  perplex 
us  ?  What  yields  a  iweetcr  Support,  in  thofe  and  fuch  like 
Cafes,  than  to  think  that  our  God  and  'Redeemer  lives,' 
vea  that  he  is  Life  it  fdf.  and  the  Fcuntain   thereof;  As  he 

F.  f  f  2  .  has- 


412  T/je  divine  Life  improved. 

has  given  Life,  fo  he  can  preferve  it  in  the  in idit  of  all 
Dangers,  and  againft  the  Force  of  all  Enemies,  yea  he  can 
reflorc  it  when  loft,  for  he  is  the  RefurreBim  and  the  Life  I 
Again, 

2dly.  In  the  Difficulties  of  the  fpiritual  Life,  when 
we  find  ourfelves  cold  and  dead,  unfit  for,  and  unable  to 
perform  the  Duties  of  Religion,  how  {importing  and  fweet 
is  it  to  think  that  as  the  Father  hath  Life  inhimfc!J\  fo  hath 
he  given  to  the  Son  to  have  Life  in  himfclf  that  we  might  have 
Life  in  hi?n.  i  John  iv.  9.  Tea  that  he  is  our  Life.  Col. 
i;i.  4.  And 

3  dly.  In  the  Difficidties  of  Eternal  Life  :  When  the 
Fear  of  Death  and  the  Body  of  Death  pain  us,  fo  that 
wc  are  obiig'd  to  figh  and  lay,  ivho  fall  deliver  us?  Men 
and  Brethren  what  (hall  we  do  to  inherit  eternal  Life  ?  In 
this  Cafe  how  fweet  is  it  to  think  that  God  lives,  and  is 
the  great  Source  of  Life  3  and  likewife  that  the  Redeemer 
lives,  and  is  our  Lite  ?  Yea  that  to  this  End  he  was  given 
by  his  Father,  that  we  Jhoiihl  not  fcrijb  hut  have  eternal 
Lije  (To  this  Purpofe  was  his  Death,  that  he  might  pur -chafe 
Life  for  us)  And  alio  that  the  Holy  Spirit  is  a  Spirit  of 
Life  who  quickens  ?  (Jch.  vi.  63.) 

4thly.  The  Confidcration  of  the  infinite  or  immortal 
Life  of  God,  may  juflly  humble  us  who  carry  our  Breath, 
our  Life,  in  our  Noftrils,  and  are  liable  to  fuch  a  manifold 
Death,  viz.  Temporal,  Spiritual  and  Eternal,  who  may  be 
fpeedily  depriv'd  of  Life  by  the  meaneft  Infects,  the  molt 
inconfiderable  Incidents,  as  both  Scripture  and  Hiflory  in- 
forms us,  and  who  have  brought  ourfelves  into  this  mortal 
State  by  Sin  !  2  Sam.  xiv.  14.  For  we  mufl  needs  .die,  and 
are  as  Water  fpiit  on  the  .Ground,  which  cannot  be  gathered 
up  again.  Pial.  cxliv.  3,  4.  Lord  what  is  Man  that  thru 
takeji  Knowledge  of  him,.  Man  is  like  to  Vanity,  his  Days  are 
as  a  Shaddow  that  pajjeth  away.     Our  Life  is  like  a  Flower 

of 


The  divine  Life  improved.  413 

of  the  Orals,  which  flourifes  in  the  Morning,  but  in  the  E- 
"oening  is  cut  down  and  withcrcth,  Pfal.  xc.  5.  6.  What 
as  cur  Life,  faith  the  Apoftle  James,  but  a  Vapour  which  ap- 
pears jor  a  little  time,  and  then  vanijheth.  away.  Man  that 
is  born  of  a  Woman,  lays  fob,  is  of  few  Days  and  full  of 
Trouble,  he  comet h  jorth  like  a  Flower  and  is  cut  down,  h€ 
jlecth  alfo  as  a  Shadow  and  continueth  net.  As  Bernai"d  ob- 
ibrves,  "  In  theje  Words  is  defcrib'd  the  fortnefs,  certainty, 
"  frailty  and  manifold  Adverfity  of  our  Life."  How  much 
therefore  may  we  be  humbled,  when  we  compare  our  Life 
with  the  Life  of  God  ?  What  are  we  but  Duft  and  Ames  ? 
And  if  our  Life  be  fo  fhort  and  uncertain,  how  vain  muft 
all  the  Enjoyments  of  Life  be  ?  Seeing  they  cannot  be  bet- 
ter to  us  than  that  on  which  they  depend!  O  therefore 
let  us  be  wean'd  from  the  dying  Things  of  Time  and 
Breath  after  Immortality  !  Let  us  earneitly  feek  it  in  the 
immortal  God,  that  when  our  Heart  and  Flefh  fails,  -he 
may  be  the  Strength  of  our  Heart,  and  our  Portion  for 
Ever  ! 

5thly.  The  Confideration  of  the  Life  of  God  mould  excite 
us  to  glorify  him  in  Imitation  of  the  heavenly  Hoft.  Rev. 
iv.  9.  10.  When  thofe  Beads  gave  Glory  and  Honour  a?id 
Thanks  to  him,  that  fat  on  the  Throne^  who  liveth  for  ever 
and  ever.  The  Four  and  Twenty  Elders  fall  down  before 
him  that  fat  on  the  Throne,  and  worfiip  him  that  liveth  for 
ever  and  ever,  and  cdfl  their  Crowns  before  the  Throne.  I 
.{ay  we  mould  glorify  God,  not  only  becaufe  he  has  Life, 
which  is  a  Primary  Perfection  of  Mankind,  b(8fe  by  the 
Help  of  which  all  their  Faculties  are  actuated,  and  with- 
out which  they  would  be  Vain  :  Thus  the  Life  of  God 
actuates  all  his  other  Attributes,  &c.  But  becaufe  he  is 
Life  it  felf,  yea  fuch  a  Life  as  is  Independent,  Infinite,  eter-; 
nal  Immutable,  and  the   Author   of  all   that    Life  which 

every 


414"  The  divine  Life  improved. 

every  Creature  enjoys  :  It's  on  theie  Accounts  that 
God  doth  ib  often  glory  of  his  Life,  us  well  as  fwear 
by  it,  and  thereby  diftinguiih  himielf  from  faife  God's  who 
are  but  dead  Idols, 

And  feeing  that  Jehovah  is  the  original  of  cur  natural 
and  fpiritual  Life,  and  is  to  be  f! j  of  our  eternal  likewite, 
to  purchafe  v/hich  he  gave  his  only  begotten  Son  to  Deat&,  let 
us  ever  retain  a  grateful  Senfe  of  this  in  our  Minds,  and  cele- 
brate the  Prailes  of  God  for  it  in  Speech  and  Action  ! 

Finally,  The  Conlideration  of  the  Life  of  God,  mould 
incline  us  to  live  to  him  !  Which  confifts  principally  in  the 
following  Particulars,  viz,  ill.  In  directing-  all  our  ABioiis^ 
whether  Natural,  Civil  or  Religious,  to  his  Glory,  as  our 
highefl  Mark,  i  Cor.  x.  31.  Whether  therefore  ye  Eat  or 
Drink,  or  what  forcer  ye  do,  do  all  to  the  Glory  of  God.  sclly, 
In  conforming  onr  Actions  according  to  his  revealed  Will, 
.1  Pet.  iv.  2.  That  he  no  longer fJmdd  live  the  reft  of  his  time 
in  the  F/ef/j,  to  the  Lufls  of  Men,  but  to  the  Will  of  God. 
3dly.  It  confifts  in  living  by  the  Power  of  God,  i.  e.  when 
we  being  fenflble  of  our  inability  to  do  what  is  plealing  to 
God,  depend  upon  his  Afliftance  and  Influence.  (Gal  ii, 
19.  20.)  Now  the  Life  of  God  affords  a  manifold  Argu- 
ment of  living  to  him.  For  iff.  Our  God  lives,  and  in  his 
Life  confiils  his  chief  Perfection,  and  ours  in  Imitation  of  it. 
2dly.  Pie  is  the  Author  of  our  Life,  and  therefore  it  is  but 
reafonable  it  mould  be  referred  to  him.  3 dly .  Our  Re- 
deemer has  Lite  in  himfelf,  is  our  Life,  yea  has  diedfhtit  we 
might  livw-,  not  to  our j elves  but  to  hi n  that  ha;  dved  for  us:. 
2  Cor  v.  15.  4thly.  The  Holy  Spirit  is  a  Spirit  of  Life, 
who  quickens  poor  dead  and  fcupid  Sinners,  by  Virtue  of 
his  Oilice.  (joh.  vi.  63.)  O  !  therefore  while  we  do  live, 
let  us  live  to  the  living  God,  and  labour  to  be  fervent  and 
and  lively  in  his  Service  ;  in  this   Way  we  may  expect,   in 

due 


An  Alarm  to  the  Secure  4 1  £ 

due  Time,  to  be  trariflated  thro'  divine  Grace,  into  a  State 
cf  immortal  Life  and  Glory.  And  fuch  as  are  under  the 
Power  of  Spiritual  Death,  which  you  may  know  by  your 
being  without  fpiritual  Senfe,  Breath  and  Motion,  I  exhort 
in  the  Language  of  Paul  to  the  Ephejiaiis,  chap.  v.  14. 
Awake  thou  ibatjkipefi\  arife  from  the  Dead  and  Chriji  fiall 
'  -ht !  What  mcanef 
if  fo  be  that  he  ti 
you  are  thus  fpi 
neither  Communion  with  the  living  God  here,  nor  enjoy 
him  hereafter,  but  are  under  his  Curfe  and  Wrath.  The 
Law  you  have  broken  condemns  you,  Gal.  iii.  10.  Curfed 
is  every  one  that  contihUcth  not  in  all  Things  that  are  writ- 
ten in  the  Book  of  the  Law  to  do  them.  The  Gofpel  alfo 
which  you  believe  not  likewife  rejecls  you  !  Mark  xvi.  12. 
Heaven  is  fhiit  up  againd  you,  and  Hell  is  open  to  receive 
you  !  Your  Services  muft.  needs  be  loathfome  becaufe  they 
are  Dead  !  Poor,  poor  Sinners !  ye  are  every  Moment  in 
Danger  of  everiafting  Pvliferyj  and  how  foon  ye  may  be 
cngulph'd  m  it  ye  know  not  !  And  will  ye  be  eafle  and 
unconderri'd  in  fuch  a  fttate  of  extream  and  inexpreffible 
Danger  ?  God  forbid  !  O  think  frequently  and  folemnly  of 
your  doleful  Cafe  and  cry  fe&vently  and  unweariedly  to 
the  living  God  for  fpiritual  Life,  without  which  you  muil 
eternally  feel  the    Power  of  the  fecond   Death. 

Poor  Sinners  !  Are  not  the  plain  Signs  of  Spiritual 
Death  upon  you  ?  For  is  not  your  Eyes  clofe  fhut  ?  You 
have  no  affecting  apprehenfion  of  yourDifeafe  and  Danger, 
nor  of  the  Remedy  a  gracious  God  has  provided  for  perill- 
ing Souls ! 

You  hear  not,  to  any  purpofe,  the  dreadful  Thunders  of 
the  Divine  Law,  nor  the  gentler  Wifpers  of  the  Gofpel 
of  Grace  and  Salvation  !    And  as  you   have   Eyes  and  fee 

not 


jf  1 6  An  Alarm  to  the    Secure, 

not,  Ears  and  hear  not  the  Things  that  belong  to  your 
Peace,  fo  you  have  Hearts  and  feel  not !  when  the  Heraulds,. 
the  Harbingers  of  God'  denounce  aloud  the  dreadful  Curfes 
of  Jehovah  againftyou  from  Ebai's  Mount  !  When  we 
unvail  the  Difmal  Vault  of  Hell,  and  let  it  before  you  in 
all  it's  flamingTerrors,  yaunihg  Wide,  to  devour  you  !  When 
we  reprefent  the  Vengeance  of  Omnipotence  hanging  over 
your  Guilty  Heads,  as  a  gloomy  Cloud,  Pregnant  with 
woe  and  Ruin,  every  Moment  ready  to  break  upon  you 
in  a  formidable  reiifllefs  Torrent,  and  drown  you  in  De- 
ftruction  !  When  we  take  the  Sword  of  God  and  point  it  at 
your  Hearts,  alas  ye  do  not  feel  the  Thruft,  or  grieve  o- 
ver  your  Mifery  !  When  we  bend  the  legal  Bow  and  moot 
at  your  Bofoms, .  the  Arrows  rebound  as  if  they  f truck  on  a 
Wall  of  Marble,  and  make  no  abidding  Impreffion  ! 

And  when  we  fpeak  in  iofter  Strains  of  the  humble. 
Charms  of  divine  Grace  and  Love,  and  pronounce  Blefnngs 
upon  all  believing  Penitents  from  the  Summit  of  Gerefitn  ! 
Alas  ye  feel  it.  not,  but  are  as  infeniible  as  Stones,  as  dead 
Corps !  As  the  former  did  not  alarm  your  Fear,  fo  neither 
does  this  incite  your  Love  !  'When  we  labour  to  open  the 
inexpremole  Beauties  of  Jesus,  of  Holinefs,  of  Paradife, 
and  let  them  in  their  proper  Light,  alas  ye  are  not  affected  !. 
The  Condefcention  of  the  Son  of  God  inafiumihg  our  Na- 
ture,  under  its  prefent  ruinous  Circumstances,  his  appear- 
ing in  the  Form  of  a  Servant,  who  was  GcJ  over,  all  Hefled 
forever,  his  becoming  poor,  that  we  might  be  made  nch„ 
in  a  Word  his  being  expos' d  to  all  the  Inftances  of  Hard- 
ship, Ignominy  and  Contempt  in  Life,  and  at  lafl'to  a  molf. 
painful  and  fhameful  Death,  r  is  enough  to  affect  any  who 
have  the  leaft  Spark  of  Life  !  But  what  lefs  tkanAlmightinels 
can  effectually  afea  the  Dead  ?. 

And 


An  Alarm  to  the   Secure.  4 1 7 

And  are  there  not  fome  among  you,  who  find  yourfelves 
without  Tafte  and  Savour  of  Spiritual  Things,  and  con- 
tent yourfelve?  with  a  fpiritlefs  Form  or  Round  of  religi- 
ous Duty,  without  any  Growth  in  Grace,  you  think  you 
have  got  as  much  as  will  do  for  Heaven,  and  are  therefore 
Satisfied  ?  O !  this  is  a  plain  Sign,  that  ycu  are  ftark  blind, 
and  ftone  dc^a. 

Awake  poor  Sinners!  in  the  Name  of  God  cut  of  your 
damnable  Sleep,  before  your  Cafe  be  pan:  all  Remedy,  there 
is  no  Hopes  of  your  Converfion  and  Salvation,  while  ye  re- 
main in  tins  Sleep  and  Death  ;  ye  muff  be  awakned  or 
damned,  it  is  the  Loft  that  Christ  is  only  come  to  feek 
and  fave.  The  Whole  need  no  Fhyj'.iian,  but  tie  Sick.  If  ycu 
ask  what  you  Hull  do  to  get  awakened  into  this  Life  ?  I  an- 
fwer,  firft  try  by  Examination  to  get  a  thorough  Knowledge 
of  your  dead  and  damnable  State:  For  if  you  fail  in  this, 
v  u  are  never  like  to  be  deeply  affected  with  the  Miieries 
of  your  Condition  :  Ye  mould  likewife  think  often  with 
the  utmoil  S:riouinefs,  upon  Death,  yudgment,  and  MeliL 
F/'re,  in  all  the  Forms  of  Terror,  in  which  Scripture  and 
Reafon  do  reprefent  them  !  Attend  dilii  ;ehtly  upon  the 
hjulty  dlfpens'd  ';  for  tins  is  a  principal  Mean  of 
divine  Appointment  of  bringing  the  Dead  to  Lite.  By  the 
Foolifhneis  of  Preaching  God  laves  th6fe  ffaat  believCo 
Eaith  comes  by  hearing,  and  hearing  by  the  Word  of  God.  .• 
Cry  frequently  and  vehemently  to  God  for  the  awaken'-- 
ing  Iniiuencies  of  his  Holy  Spirit,  and  beware  of  quench- 
ing them  by  Sloth,  prejumptuous  Mopes,  or  fining  agai  : 
Light.  Ye  ungodly  Sinners  of  every  Ao;e  and  Order,  I 
charge  you  in  the  Name  of  the  living  God,  and  adjure  you 
by  his  Authority  j  to  awake,  elfe  you  muff  be  burnt  for 
ever  in  the  Flames  of  Hell  1  Don't  think  that  your  d 
Devotion",  unperfbrm'd  Refoiutious,    ineffectual    Affections., . 

G  gg  or 


4 1 S  An   Alarm  to   the  Secure, 

or  external  Priviledges,  viz.  Baptifm,  and  the  Lord's  Sup- 
per, will  ftand  you  inftead  when  arraign'd  before  the  burn- 
ing Bar  of  the  dreadful  God !  For  neither  Circumcifion 
or  Uncircumciiion,  avails  any  Thing  but  the  New- Crea- 
ture. You  that  are  in  the  Flefh  cannot  pleafe  God  by  a- 
ny  Thing  you  do  :  A  corrupt  Tret,  as  our  Lord  obierves, 
cannot  bring  forth  vood  Fruit, 

Awake  poorSinners !  for  thcGuilt  of  all  your  Sins  lies  like 
Mountains  of  Lead  upon  your  wretched  Souls  !  And 
consider  I  befeech  you,  that  all  ye  have  been  doing  finoe 
ye  were  born,  is  in  fomerefpect  Sin,  in  a  greater  or  ieiT.r 
I)egree  ;  ye  have  been  going  aftray  from  the  Womb  like 
wild  Affes  Colts,  and  every  Imagination  of  the  Tho'ts  of 
your  Hearts  have  been  only  Evil  continually  ;  ve  have  been 
finning  againft  Light  and  Love,  againft  Law  and  Gofpel,  a- 
gainft  Mercies  and  Judgments  :  Thus  you  may  fee  that  your 
Sins  rival  the  Stars  for  Multitude,  and  are  red  as  Crimfbn 
in  their  Agravat'ons ;  and  you  may  allure  yourselves,  that 
.God's  Juflice  will  oblige  him  to  Proportion  your  Pains 
accordingly,  O  then  !  How  Inexprefiible  and  Exquiiirc 
gnuft  your  eternal  Tortures  be,  if  ye  continue  in  this  impe- 
nitent Security.  Poor  Sinners  !  Me  thinks  the  Songs,  the 
Shouts,  the  harminious  Hofanahs  of  all  the  Hofts  of  Hea- 
ven invite  you  to  awake^  without  which  ye  cannot  be 
admitted  into  their  honourable  and  happy  Society,  and  join 
in  their  delightful  Anthems  with  greatful  Accents,  befides 
the  dolorous  Groans  and  hideous  Scrieks  of  damned  Men,  and 
damned  Angels,  in  the  flaming  Furnace  of  Tophet,  mayjuftly 
;..iarm  you  out  of  your  accurfed  Stupor:  For  after  a  few 
Moments,  ye  m-uft  roar  with  them,  except  ye  repent  ! 
thing  but  the  abus'd  Patience  of  God  and  the  flender 
Thread  of  your  Life,  keen  you  from  plunging  dawn  into 
that  flaming  Lake,  that  burning  Main  !  And  for  what  you 

know 


An  Alarm  to  the  fecurr.  4 1 9. 

know  the  Patience  of  God  may  expire  towards  you  before 
the  next  Mornings  Light,  and  then  you  are  undone  !  un- 
done !  undone  forever  !  O  if  the  Thread  of  your  Life  breaks 
while  you  remain  in  this  dead  State,  ycu  are  gone  pail:  all 
Hopes  forever,  Dead  and  Damned  at  once,  yea  Damned  to 
all  Eternity  !  And  how  many  Accidents  are  you  inviron'd 
with  ?  Are  not  many  carry'd  off  ipeedily  and  unexpectedly  ? 
And  why  may  not  this  be  your  Cafe?  Ibefeech  you  Friends 
by  all  the  Happineis  of  Heaven,  by  all  the  Torments  of  Helly 
for  the  Sake  of  God  the  Father,  Son  and  Spirit,  by  all  the 
Regard  you  owe  to  your  Deathlefs  Soul?,  your  Realon, 
your  Confcience,  as  well  as  the  Ambaffadors  of  Christ  a- 
mong  you,  that  ye  would  aztfuie;.  I  befeech  you  as  a  Me£- 
fenger  of  the  great  God,,  as  on  my  bended  Knees,  by  the 
Groans,  Tears,  and  Wounds  of  Christ,,  that  you  would 
Awake.  Yea  I  charge  you  by  all  the  Cur.fes  of  the  Law, 
and  Bleilings  of  the  Gofpel,  that  ye  would  Awake.  My 
Friends,  you  are  witneffes  againff  your felves,  that  I  have 
fet  Death  and  Life  before  you,  O  choofe  Life  that  ye  may 
live  !  Let  the  wicked  Man  for  fake  his  JVayy  and  the  unrigh- 
teous Man  Ms  Thought*,  and  turn  to  God  and  he  will  have- 
Mercy  upon  hi/U,  and  to  our  God  fir  he  will  abundantly  par- 
don !  O  Sirs !  confider  thefe  Things,  as  ye  will  anfwer  it.  af- 
the  Tribunal  of  Christ  it  the  laft  Dayj 


sermon;. 


42«  rIhe  Introduction. 


SERMON    XXII. 


I.    JOHN  v.  7. 

Fcr  there  are  Three  that  bear  Record  in  Heaven,  the  Fa:  I  7 , 
the  Word,  and  the  Holy  Gho/f,    and  Tht/e  three  are  One. 

►ijjj    i'HE   Doctrine  of  the  Trinity,  is  undoubtedly   of  the 

JS        Pished  Importance  in  ChrifFanitv  :  For  the  whole 
*-      Scneme  of  Redemption    is  hui:t   upon    this   funda- 
mental Point,    nmieiy,  That  God    the    Father  did 
from  ah1  Eternity  purpose  to  lend  his  only  begotten  Son  in- 
to the  World    to  afTume  l&uman   Nn*ure,    that  tl  ercin    he 
rnigWt  fitisfy  divine  juftice,  by  his  Suffering  and  Obedience. 
That  the  Son  of  God   in  trie  Faiheis   of  Time,  did   as  Me- 
diator, obey  his  Father's  Injunctions,  in  enduring  thatWeight 
of  Wrath,   which  was  due  for  the  Sins  of  the  Elect  World, 
sMid  that  it  is  the  Office  of  the  Holv  Spirit  to  make  effectu- 
al Application  of  the  Purchale  of  Christ  to  them.     Now 
if  the    Diftinctioii   or  Perfcns   in    the    Trinity  be  remov'd, 
thefe   Things  cannot  be  confidently  fupported  :  For  it  is  ab- 
furd   to   fuppofe,  that  the  fame  Per fon  mould  lend  himfefj 
and  fatisfy  himielf,     Szc.    And  thus    the   whole  Fabrick 
Chriftianitv  in    refnedt  of  its  grand  Peculiars  would  fink,  its 
Foundation    being   deftroy'd,  and  the  Religion   of  Nature 
take  Place  of  reveal'd. 

But  tho'  the  Doctrine  of  the  Trinity,   be  of  the  Lit  Im- 
portance in  the  Chriftian  Syftern,  yet  it  is  incomprehenfiblc  ! 

Neither 


The  Introduction*      '  42 1 

Neither  mould  this  be  wondred  at,  feeing  there  are  di- 
vers Things  in  Nature,  which  we  cannot  fully  conceive  of 
or  explain,  fuch  as  the  Reafon  of  the  Growth,  and  different 
Colours,  as  well  as  Shapes  of  Vegetables,  and  of  the  various 
inftincls  of  brute  Animals.  Not  to  mention  the  Nature  of 
our  own  Souls,  their  Union  with  our  Bodies,  and  Way 
of  acting  upon  them.  If  Things  that  are  of  a  finite  Njture 
do  thus  poze  and  nonpluls  our  weak  Underftandipgs,  is  it 
flratige  that  the  infinite  Perfections  or  the  divine  Nature 
fhqujd  tranicend  the  Comprehenfion  of  a  finite  Mmd  ?  The 
Diftance  being  io  vafl  between  the  -Object,  and  cur  Fa- 
culties. 

Nether  is  it  nnreaionable  to  b:Iieve,  wont  we  have  no 
u1  or  adequate  Ideas  of,  elfe  we  mud  believe  in  none 
of  the  divine  Attributes:  For  every  ofthofe  furpafs  the 
higheft  Flight,  the  utmoft  Verge  of  a  Crc  .tures  Thought. 
e.  g.  Altho'  natural  Reafon  allures  ue,  that  there  is  a  God, 
that  Self-exiftence  is  necefTarily  included  among  the 
Number  of  his  unalienable  Perfections,  yet  how  imperfect 
is  the  Idea  we  form  of  it  ?  We  are  likewife  affured 
by  the  cleared:  Dictates  of  ui.bias'd  Realon,  that  God 
is  immenie  without  Extention,  and  eternal  without 
SucceiTion  in  Duration.  But  what  pofitive  Image  can  cur 
Minds  form  of  fuch  Things?  Are  not  our  Thoughts  fwal- 
lowed  up  and  loft  in  Obfcurity  when  we  try  to  grafp  fuch 
fublime  and  incomprehensible  Objedts- ?  We  may  be  there- 
fore truly  faid  to  believe  more  concerning  God,  than  wc 
do  or  can  comprehend  ;  other  wife  indeed,  we  do  not  be- 
lieve the  Being,  of  a  God  at  all:  For  whatever  our  Under* 
{landings  grafp,  cannot,  but  like  it  felf,  be  finite,  and  what- 
ever is  finite  is  not  God.  That  there  are  certain  Perfect. i- 
ons"  in  God,  both  Scripture  and  Reafon  inform  us,  but  how 
thefe  are  in  God,  we  cannot  fally  conceive  or  exprefs ! 
No  doubt  Faith  fuppofes  fome  Idea  or  Knowledge  of  the  Ob- 
ject, 


122  2&?  Introduction; 

^ect,  but  this  Knowledge  admits  of  various  Degrees ;  ibme- 
times  it  reaches  no  farther  than  the  Proof  of  the  Exigence 
of  Things,  together  with  fome  negative  Ideas  or  Appre- 
henfion  of  what  thev  are  not  :  and  fometimes  it  extends  to 
the  Manner  of  their  Exiftence,  and  therefore  it  is  fo  far  from 
being  abfurd,.  that  it-  is  neeeflary,  for  the-  Reafon  afbreiaid,. 
to  believe  that  there  is  fomething  in  God,  which  we  can- 
not grafp. 

Seeing  then  the  Doctrine  of  the  Trinity,  is  10  important 
and  intricate.  It  was  well  obferv'd  by  Auftine  of  old  re- 
flecting it,  M  That  in  nothing  Men  are  apt  to  err  more  ea- 
"  lily  and  dangeroufly."  (In  nihilo  facilius,  ct  periadofns 
trratur)  But  how  contrary  to  this,  is  the  unreafonable  Notion. 
of  fome  Moderns,  who  plead  for  the  innocency  of  Errors  of 
the  grofeit  Kindj  at  leafl  of  thofe  that  are  fincere  Enquirers 
after  Truth,,  who  are  notwitbftanding  far  from  it  ?  As  tho' 
their  Endeavours  would  entitle  them  to  Happinefs,  with- 
out the  Knowledge  of  Fundamentals. 

"  Butfurely,  it  is  not  the  Sincerity  of  our  Enquiries  after 
"  important  Truths,  but  the  Succefs  thereof  that  is  to  be  re- 
"  garded  in  this,  as  well  as  other  Means  that  are  us'd  to 
"  obtain  fo  valuable  an  End,  we  may  as  well  fuppofe,  that 
"  fincere  Endeavours  to  obtain  many  of  thofe  Graces  that 
"  accompany  Salvation,  inch  as  Faith,  Love  to  God,  and? 
"  Evangelical  Obedience,  will  fuppJy  or  attone  for  the 
"  Want  of  them,  as  aflert  that  cur  mfbecefsful  Enquiries  af- 
"  ter  the  great  Doctrines  of  Religion  will  excufe  outTgno- 
tl  ranee  thereof,,  efpeciaily  when  we  confider  that  Blindnefs 
M  of  Mind,  as  well  as  hardnefs  of  Heart,  is  included  among 
**  thofe  fpiritual  Judgments,  which  are  the  Coniequcnce  of 
"  ( ur  fallen  State.  And  alio  that  God  difplays  the  Sp've- 
M  reignty  of  his  Grace,  as  much  in  leading  the  Soul  into  all' 
"  neeeflary  Truth,   as  he  does  in  any  other  Things  that  rc- 

"  late 


The  Introduction.  423 

"  late  to  Salvation.  However  it  is  not  our  Bufinefs  to  de- 
"  termine,  the  final  States  of  Men,  but  rather  to  pray  that 
tc  the  Ignorant  and  Erronious  may  be  brought  to  the  acv 
tc  knowled.^ment  of  the  Truth." 

In  the  mean  Time  we  may  truly  fay,  that  Errors  in  Doc- 
trine, (efpeciaily  when  they  touch  the  Foundation  of  Religi- 
on) are  very  perilous,  as  well  as  Errors  in  Practice.  And 
hence  we  read  of  damnable  Herefles.  But  how  far  Error 
in  Opinion  may  confiit.  with  a  gracious  State,  we  cannot 
precifeiy  and  peremtoriiy  determine.  It  is  therefore  extream- 
iy  ncceiiary.  to  attend  with  the  utmofl  Care  and  Caution  to 
what  the  iacred  Scriptures  relate  concerning  the  Trinity, 
and  to  beware  of  giving  a  lawlefs  Loofe  to  our  own  Imagi- 
nations :  For  it  is  better,  as  one  well  obferves  "  To  be  Ig- 
"  norant  of  the  Depths  of  it,  than  not  to  retain  the  Limits 
"  of  Truth  concerning  it.  Melius  eft  nefcire  Centrum,  quarti 
"S£  ncn  tenere  circuhim" 

Now  the  Text  I  have  chofen  to  difcourfe  upon,  gives  us 
an  excellent  Description  of  the  important  Point  under  our 
pre  lent  Confideration  in  three  Particulars  ;  for  j  ft.  Here  we, 
have  a  Trinity  of  Perfons  alTerted,  mention  is  made  of  Three, 
and  a  perfonal  Action  afcrib'dto  them,  namely,  that  of  bear- 
ing Witnefs ;  There  are  Three  that  bear  Record  in  Heaven. 
Now  the  Matter  of  thisWitnefs  or  Teftimony  is,  that  Jesus 
is  the  Son  of  God,  and  the  Memah  promis'd,  as  appears 
from  the  ]fc.  cth.  and  9th.  Verfes  of  this  Chapter,  the 
Manner  rather  than  the  Place  of  the  Teilimony,  is  iignify'd 
by  thofe  Words,  in  Heaven.  The  Sacred  Three  have  and 
do  bear  Witnefs  in  a  rnajefiick  and  glorious  Way  to  the 
afbre,faid  Truth:  Thus  the  Father  teffify'd  of  the  Man 
Jesus,  by  an  immediate  Voice  from  Heaven,  at  his  Baptifm, 
rhio  is  fny  beloved  Son  hear  ye  him,  the  eternal  Word  own'd 
it's  perfonal  Union  with  the  aiium'd  human  Nature,  on  the 

Mount 


£*4'  The  Parts  of  the  Text  explained. 

Mount  of  Transfiguration,  by  that  divine  Glory  wherewith 
it  was  there  cloth'd.  Job.  i.  14.  And  we  beheld  his  Glory, 
the  Glory,    as  of  the    only    Begotten    of  the    Father  full  of 
Grace  and  Truth.     And  the  Holy    Spirit  likewife   witnefied 
by    defending  vifibly  upon  him  like  a  Dove  at  his  Baptifrn. 
And   2dly.  The  Names  of  the  facred  Three    are    exprefs'd, 
viz.  the  Father,  Word,    and    Spirit,     The  firft    Perfon   of 
the  Trinity  is  call'd  Father,  to  fignify  Ins  eternal  Generation 
of  the  Son.  The  Second  Perfon  is-call'd   the    Word    in   our 
Text;  and  in  other  Places  of    Scripture.     [See     "John.  i.    1. 
1   John  i.    1.)  To  exprifs  not  only  his  Ciiice  in  the  Rerc 
iicn   of  his  Fathers.  Will  to  usj  (Mat.  xi.  27.)  but -alio    . 
ineffable  Generation,  as  a  Word  is  begotten  in  our  Thoughts 
and  is  the  exprefs   Image  of  them.  e  Third  Pei  < 

the  Trinity  is  cali'd  .Ghojl  or  Spirit  to  fignify  his  Peribn 
Property,  which  is  to  proceed  from  the  Father  and  the  Sor,. 
the  Manner  of  which  feems  to  be  fhadow'd  forth  by  breath- 
ing; for  as  much  as  the  Word  Spirit  isderiv'd  of  a  Verb,  which 
fignifiesto  breath.  (pnewmaa  pneo*fpiro)  Nowthe  Bleffcd 
Spirit  is  call'  d  Holy\  to  fignifywhat  is  his  peculiar  Office 
in  the  divine  OE'cdficmy,  relpecling the  Salvation  oi  .'  .el  . 
which  is  to  make  them  Holy  by  J  Influence  . 

Put  before  I  proceed  to  difcourfe  fart   ..  ,  ;  on    this  Text, 
I   think  it   neceilary  to  offer' fomething  concerning  its  divi 
Original.     It  is  trueieveral  learned  Men  acknowledge, . th 
itisnot   found   in  divers  ancient    Manufc  1    Vcrficns 

drawn   from  them.     Bu  ....   und  in  many  o- 

I   bts,  as  .'  I  (erves,  Letter  to  Euftc- 

(  !  us,  'i        it.  was  a  all   tie    Greek  Copies   cf  his 

T  ;;:ry  and  corriplains  tL  .  ice 

cf  the  Lati  '.     Nov.' it  is  cej  , 

{;.  e  oi  rned    of  rs,  in 

L..:  :s   una    Church   Hifl  ;-.       ,■  is  Text 


The  divine  Authority  of   the  Text  prov'd.  42  c 

was  omitted  in  Writings  of  the  Fathers  of  the  fourth  Cen- 
tuary,  it  might  be  wanting  in  the  Copies  they  confulted, 
and  be  in  others  notwithstanding  :  But  mcthinks  it  is  e- 
nough  to  fatisfy  us  in  this  Point,  that  it  is  not  only  menti- 
on 'd  frequently  by  the  Writers  of  fucceeding  Ages,  but  al- 
io by  fome  of  the  third  Century,  particularly  by  Cyprian 
and  Tertulian.  Cyprian  wrote  before  the  Birth  of  Ariusy 
in  the  third  Century,  and  endur'd  Martyrdom  in  the  Year 
260  :  And  it  is  certain  that  he  had  not  iuch  an  allegorical 
or  myftical  Turn  of  Mind,  as  Or i gen  and  fome  others, 
and  therefore  his  Teftimony  is  the  more  to  be  depended 
upon.  In  his  Epiftle  concerning  the  Unity  of  the  Church 
he  hath  thefe  Words,  viz.  The  Lcrdfaycth,  that  I,  and 
the  Father  are' one  ;  and  again  it  is  written,  concerning 
the  Father,  Son,  and  Holy  Ghoft,  and  thefe  Three  are  one, 
(dicit  Domi?ms,  ego  ct  Pater  unum  Sumus,  et  itrum  de  patre 
et  jilio.  et  fpiritu  fanclo  Scrip-turn  eft,  et  hi  tref  unum 
funt.)  Now  the  moil  antient  Manufcript  extant  in  the  World, 
which  fome  fay  is  at  Alexandria,  is  not  flippos'd  by  any  to 
reach  fo  far  back  as  the  third  Century.  It  is  likewife 
thought  by  fome  learned  Men,  that  Tertulian  in  his  Book 
againft  Praxeas,  refers  to  this  Text  in  thefe  Word-,  which 
Three  are  one.  (qui  trei  unum  funt)  To  what  has  been  faid,  I 
may  add,  that  Mr.  Pool  obferves  in  his  Synopfis,  //kz/Athanaiius 
"  in  his  fir fl  Book  to  Theophilus  and  Idacius  who  flour  ifti  d 
"  in  the  Tear  30'S  under  Theodofius,  produced  this  Place  of 
"  Scripture  againft  the kx\z\-\s"  This  Verfe  might  be  omitted 
in  fome  Manufcrips  thro'  the  Careleineis  of  the  Transcriber, 
but  could  not  be  added  without  an  evil  Defign  j  which  it  is 
unreafonable  to  fuppoie  in  this  Cafe,  becaufe  it  could  not 
be  anfwered  by  iuch  an  Addition,  feeing  the  Trinity  is 
elfewhere  fully  aiferted,  as  I  ihall  afterwards  prove  :  It 
is  therefore  much  more   probable,    that    the    Arians  have 

H  h  h  corrupted 


426  The   divine  Authority  of  'the  Text  proved. 

corrupted  this  Place  of  Scripture,  than  the  Orthodox, 
feeing  that  it  fo  directly  overiets  their  Herefy  ;  whereas  the 
oppofite  Doctrine  is  fufhciently  confirm'd  by  other  Places.; 
and  both  Ambrofe  (de  fide)  and  Socrates  in  his  eccleliafti- 
cal  Hifiory,  do  witnefs,  that  the  Adrians  -were  Guilty  of 
this  Kind  of  Fraud  j  neither  was  it  difficult  for  them  to 
effect  it,  when  fome  of  their  Number,  namely,  Confiantius 
and  Falensi,  poffes'd  the  imperial  Throne  and  banim'd 
the  Orthodox ;  and  in  the  mean  Time  fix'd  Arian  Bifhops 
almofl  over  the  whole  Chriilian  World.  I  might  add,  if 
it  was  neceflary,  that  the  Genuinefs  of  this  Text  might  be 
•defended  from  it's  Collection  with  the  preceedingVerfes,  and 
the  Scope  of  the  Place.  But  it's  Time  that  I  mould  pro- 
ceed to  prcpoie  a  Method  of  diicourfing  upon  the  Subject 
our  Text  contains,  which   ihall  be  as  follows,  viz. 

I.  I  mall  offer  fome  Considerations  ferving  to  prove  and 
explain  a  Trinity  in  the    Godhead. 

II.  I  Shall  labour  to  prove,  by  divers  Arguments,  their 
Unity  therein,  or  that  each  of  the  Jacred  Three  is  truly  and 

properly  God. 

III.  Anfwer  the  moft   infpGtiant  Gbjeclions. 

And  then  proceed  to  the  Improvement  of  the  whole. 

That  there  be  Three  m  the  Godhead  the  Scripture 
teaches  fo  often  as  it  makes  mention  of  more  who  are  God, 
and  this  is  done  in  all  thole  Places  wherein  the  Almighty 
fpeaks  of  himfelf  in  the  plural  Number.  (See  Gen.  i.  26. 
and  iii.  22.  and  xi.  7.)  Let  us  make  Man,  &c.  Neither 
is  the  Cavil  of  the  modern  Jews,  refpecting  thofe  Places 
of  Scripture,  of  any  Validity,  viz.  That  God  fpeaks  to  the 
Angel?,  or  to  the  Heaven  or  Earth,  or  Elements,  and 
calls  them  to  a  Partnership  in  the  Creation,  or  that  he  fpeaks 
of  himfelf  alone  after  the  Manner  of  great  Men  :  But 
how  Ridiculous    is  it  to  iuppofe  that  Angels,    or  any    other 

Creature, 


A  Trinity  of  Perfons  prov  eL  427 

Creature,  fhould  be  call'd  to  any  Fellowship  in  Creation$ 
which  is  a  Work  of  Almighty  Power,  or  that  infinite  Wis- 
dom mould  be  nonplus'd,  and  need  Council  of  Creatures! 
Neither  does  the  Stile  of  the  Modern  great  ones  fuit  the 
Scriptures,  or  Cuftom  oftheeaftern  Nations  j  it  was  two 
late  receiv'd  by  the  weftern  World  to  determine  this  Point ! 
It  may  be  further  obferv'd,  that  the  aforefaid  Phrafe  does- 
not  exactly  agree  with  the  Cuftom  of  the  Moderns ;  for 
they  fay  not  we  Kings  of  England,,  or  we  George's,,  but  we 
George  the    King. 

Befides -thofe  Places  of  Scripture  whereby  Jehovah  h 
diftinguifh'd  from  jfebovab,  do  proclaim  a  Plurality  of  Per- 
fons in  the  God-head  (See  Gen.  xix.  24.  Ex.  xxxiv.  5.. 
2  Sam.  xii.  24.  25.)  Surely  Jehovah  is  not  diftinguifh'd 
from  Jehovah  by  his  EiTence,  ,  ieeing  there  is  but  one  God  ; 
I  (Dent.  vi.  4.)  or  by  Accidents,  for  fuch  do  not  belong  to 
the  Almighty,  and  therefore  the  Diftin&ion  muft  be  pergo- 
nal. A  Trinity  of  Perfons  is  likewife  fignifi'd  in  thofe 
Places  of  Scripture,  where  the  Name  of  God  is  divers  Times 
repeated  in  the  fame  Sentence,  which  it  would  be  Pro- 
phane  to  fuppofe  was  Tautological.  (See  Dent.  vi.  4.  Exo. . 
hi.  15.  Ifa.  vi.  3.)  Holy,  Holy, -Holy  is  the  Lord  of  Tlofts ; 
but  in  the  New-Teftament  this  Truth  is  more,  exprefly  at- 
ierted,  Mai.  iii.  16.  17.  And  JESUS  when  he  was  Bap- 
tiz'd,  went  npjiraitway  out  of  the  Water ,  (or  as  the  origi- 
nal Word  Apo,  is elfewhere juftly  rendc.M  by  the:  fame 
Interpreters /rev?  the  Water)  and  lo  (he  Heavens  were  cpeiid 
unto  him,  and  he  Jaw  the  Spirit  of God  defending  like  a  Dove 
and  lighting  upon  him,  end  lo  a 'Voice  jrom  Hciven,  (aytm 
this  is  my  b:l:vd  Son  in  whom  lam  well  pleas' d, .  This  Place 
is  fo  exprels  to  the  Point,  that  i  it  was  a  c  ommon  faying 
amon~  the  Antient  Fathers,  viz/.  Go  io  Jordan  and  vv 
fee  the  Trinity,   Mat.   xxvlii.    19.  Go  therefore  tench  all  Nati- 

H  h  h  2z  om  • 


428  A  Trinity  of  Perfons  prov'd. 

ens  in  the  Name  of  the  Father ;  of  the  Son,  and  of  the    Hoh 
Ghoft.     Surely  we  mould   net  be  baptiz'd  in  the    Name  of 
one  who  is  not    God.  2    Cor.    xiii.  14.   The    Grace   of  our 
Lord  JESUS  CHRIST,  and  the  Lcve  of  God,  and  the  Com- 
munion of  the   Holy   Ghoft,  be  ivith  you    all   Ameri.     Here 
three   diilinci   BleiTings  are  deiir'd  for  the  Corinthians,  from 
the    facred    Three   in  the  God-head,  namely,     Love  from 
the  Father,    Grace  from  the  Son,    and  Communion  from  the 
Holy- Ghoft.     Now  that  thofe    facred  Three  are    diftinct 
Perfons,    appears    by     the   following    Considerations,    The 
Word  Hypofafis,  lignites  as  much  as  Sublicence  or  Perfon, 
and  this  is  exprelly  apply'd    to    the  Father,  of  which  the 
Son  is  laid  to  be  the    exprefs  Image,  Heb.   i.  3.    And     what 
can  this   intend  but  that  he  is    a  Perfbn   alio  ?   Now    by  a 
a    Parity   of  Reafon  the  fame  muft  be  likewiie  laid    of  the 
Holy  Gnofr. :   But  feeing  the  Father's  perfonallity  is  not  dis- 
puted, it  will  be  only  neceifary  to  add  fomewhat  concern- 
ing the   Perfonalky    of  the  Son  and    Holy-Ghoft.     To  this 
End  it  may  be  obieiv'd,  that  perfonal  Characters  areafcrib'd 
to  the  fecond  Perfon  of  the  Trinity  :   Hence  he    is   call'd  a 
Son,  which  denotes  a  dinSncl  Perfon  from  the  Father.     He 
is  likewiie  laid  to  befent  into  the  World  by  his -Father  ;    which 
cannot,  without  the  greateft  Impropriety,    be  apply'd  to  a 
mere    Relation  or   Quality  :  He  is  likewiie    calPd   a  Surety 
&c.  And  three   Offices  areafcrib'd  to  him  as  fuch,  by  each 
of  which   he  is    call'd.     It   may   be  alio    farther  obferv'd 
thatfomeofthe  afore  laid   Characters  are  never  afcrib'd  to  a- 
nyofthe  other  Perfons  of  the  Trinity  ;  befides  the  Second, 
the  Father    and    Holy  Spirt,  are  never  call'd  the  Son,  are 
never  faid  to  be  made  item,,  or  to  become  Sureties  for  perilh- 
ing  Tranfgreffors  :  Not  to  add  that    the  perfonal  Characters, 
He,  Thy,"  Thou,  are  apply'd  to  the  Son.    Pf  ex.    7.    He 
jl:all  drink  of  the  Brook  in  the   Way,  Verfe    3.    Thy    People 

fall 


A  Trinity  of  Perfons  prov'd.  429 

flail  be  willing  in  the  Day  of  thy  Power.  V.  4.  tfbou  art  a 
Priejl  forever ',   after  the  Order  c/'Melchizedcck. 

But  to  proceed,  it  appears  likewife,  that    the  Holy  Ghofi: 
is  a  divine    Perlbn  from    the   perfonal  Properties  alcrib'd  to 
him  in   Scripture,  thus  he  is  laid  to  acT  by  fcvereign  Pleafure. 
Acl.xv.    18.  it  feem  d  good  to  the  Holy  Ghofi  and  to   us.     He 
is  alfo  faid  to  conflituie  Officers  in  the  Church  of  God.    A5i. 
xx.  28.   Take  heed  therefore  unto  your fe  Ives,  and    to  all   the 
Flock,  over  the  which  the  Holy  Ghofi  hath  made  you  overfeers. 
Pie    is  likewife  faid  to  injlruB  them.  Mark  xiii.   11.  To  fend 
them.  Acl.  xiii,  4.    To  dwell  in  them.   1    Cor.  vi.    19.     See 
that  famous  Place  of  Scripture,  Job.  viii.  16.  17.  18.  What 
tho'  in  the  poetical  Parts  of  Scripture   fornetimes  perfonal 
Characters  are  alcrib'd    to  Things  which  are    not    Perfons. 
It  will  not    follow  that  many  Hundreds  of  Places  refpecting 
the  Trinity,   where    no     lofty    Exprefiion   is  us'd,    mould 
be  taken  without  any  Neceffity,  without' any  Notice  from 
the   Context  in    the  fame    Senfe.     Surely  fundamentals  in 
Religion  are  plainly  exprefs'd,    and  not  perpetually  immur'd 
and   vail'd  in  Tropes  and  Figures,  and  fo  rendered  inaccef- 
fible  to  a  vulvar  Underftandine,  otherwife  we  mould  be  left 
to  the  greateff.  Uncertainty  in  the  moft  important  and  momen- 
tuous  Points,  notwithftanding  of  the   Revelation  given  us, 
which  can  hardly  confift  with    the  Divine  Goodneis.     If 
perfonal   Characters,  when    apply'd    to   Men    and  Angels, 
are    taken  in  a  proper  Senfe,   why  mould  they  not  when  ap- 
ply'd to  the   facred  Three,  who  tho'  they  have  not  diftinct 
Beings,  yet  have  an  Underftanding    and  Will,    and   there- 
fore are  capable  of    Perfonal ity,   and  indeed  to  take  the  a- 
forefaid  Places    of  Scripture,  and  all  the  reft  that     relate  to 
the  Perfonallity  of  the  Son  and  Holy  Ghofi  in    a   figurative 
Senfe,  manifefily  tends  to  overthrow  the  Perfonallity  of  the  Fa- 
ther, which  is  prov'd    by  the  fame  Method's. 

But 


43®       The  Words  Trinity,  Eflence  and  Perfon  explained. 

But  to  make  the  Way  more  plain,  for  what  may  bc- 
afterwards  offered,  it  may  be  here  obferv'd,  that  by  the 
Word  Trinity,  we  mean  no  more,  than  that  the  divine  Ef- 
fence,  which  is  one,  is  common  to  three  Perfons,  namely, 
the  Father,  Son,  and  Spirit,  who  are  diffinguifh'd  by  three 
Manners  of  fubfiff'ing.  Altho'  the  Word  Trinity  is  not  ex- 
preffly  mentioned  in  Scripture,  yet  what  is  thereby  fignifi- 
ed,  is  agreeable  thereto,  as  appears  from  what  has  been, 
and  what  may  be  (God  willing)  farther  offered,  and  .therefore 
its  proper  that  the  Term  be  retain'd,  until  a  better  be  found 
to  fupply  the  Room  thereof.  By  Effence  we  understand 
what  the  Scriptures  term  the  Nature  of  God,  (Phu/is)  Gah 
vi.  8.  the  Form  of  God  (Mcrphe)  Phil.  ii.  the  Godhead 
(Theotes)  Cokf  ii.  9.  In  fhGrt  the  divine  Effence  is  that 
whereby  God,  is  God :  For  that  whereby  any  Thing  is 
what  it  is,  is  call'd  its  Effence.  The  Word  Perfon  or 
Subfiftence  (which  is  the  fame)  is  a  fcriptural  Term,  He!?. 
i.  3.  Our  Text  affirms  that  there  are  Three  that  bear  Record 
.in  Heaven,  the  Father,  the  Word,  and  the  Holy  Ghojl.  Then 
there  are  three  Somethings  in  the  Godhead,  but  what  are 
they,  not  three  diftind:  Subffances,  or  EiTences,  otherwile 
there  would  be  unavoidably  three  Gods,  which  is  blafphe- 
mous  to  imagine  -3  not  three  Accidents,  for  thefe  belong  not 
to  God,  becaufe  of  his  Simplicity  and  Immutability,  not  three 
Relations,  for  thefe  cannot  act  or  bear  witnels.  What 
then  can  they  be  but  Perfons  ?  If  any  don't  like  this  fcrip- 
tural Name,  let  them  produce  a  better  if  they  can. 

The  Word  Perfon,  fome  defer ibe  to  be  "  a  rational  in- 
<c  communicable  Subffance."  And  others,  "  an  individual 
<c  Subfiflence  of  a  rational  Being."  A  Bead  is  an  individu- 
al, but  without  Reafon,  a  Soul  hath  Reafbn-,  but  is  not  an 
individual  j.  and  therefore  neither  of  thefe  can  be  a  Perfon.  . 
Now  every  manner  of  Being  makes  a  difl in 61  Perfon  in 
God,  becaufe  his  Effence  being  indivifible  muff  be  in  every 

of 


The  Differences  between  a  Divine  and  human  Perfon    4 3  i 

of  them.  An  ingenious  Writer  reprefents  a  Perfon  in  the 
Trinity  thus.  viz.  '"  That  it  is  a  fpiritual  infinite  Agent, 
iC  which  mull:  not  be  conlidered  as  abstracted  from,  but  as 
"  truly  fubfifting  in  the  divine  Nature,  and  as  mutually, 
"  eternally,  and  infeparably  related  to  the  other  co-effential 
'"  Perfons  in  the  Godhead,  from  whom  he  is  furricienfly 
"  and  only  diffinguifh'd  by  fome  Perfonal,  and  as  fuch  in- 
"  communicable  Properties."  As  this  Defcription  guards 
againff  the  Herefy  of  Sabellius  on  the  one  Hand,  who  ima>- 
gined  a  divine  Perfon  to  be  but  a  Quality  or  Accident.  So  it  e- 
quaily  militates  againff  the  Herefie  of  the  Tritheifts  who 
dream  that  the  Perfons  of  the  Trinity  are  three  abfolute  Beings 
that  exiff  feparately,  Sc  thus  a  Medium  is  opened,  between  two 
dangerous  Extreams.  It  is  neceffary  to  retain  the  Word  Per- 
Jon  refpecling  the  Trinity,  in  order  to  ward  off"  the  Sabelli^ 
an  Error,  which  is,  that  the  Diftinction  among  the  facred 
Three  is  only  nominal,  and  that  there  is  but  one  Per- 
fon ;  who  becaufe  of  his  different  Operations,  was  fome- 
times called  Father,  fometimes  Son,  and  fometimes  Hcly- 
Ghojl.  Yet  in  the  mean  Time,  it  muff  be  obferv'd,  that 
there  is  a  wide  Difference,  between  human  and  divine  Per- 
fons, in  the  following  Refpects,    namely 

iff.  Human  Perfons  proceed  from  each  other  in  Time, 
but  whatever  outward  Order  there  be  among  the  facred 
Three,  yet  there  can  be  no  Firftnefs  or  Priority  of  Nature, 
Time  or  Dignity  among  them,  they  muff  be  all  co-equal 
;and  co-eternal,  otherwife  they  could  not  be  God. 

2dly.  Human  Perfons  have  their  own  proper  Beings  dis- 
tinctly from  each  other,  and  from  every  other  Creature,  but 
the  Perfons  of  the  Trinity  have  all  one  and  the  fame  Being 
or  EfTence.  The  Godhead  of  the  Father,  Son  and  Holy- 
Ghofl,  is  the  very  fame,  otherwife  there  would  be  three  Gods. 
Tho'  one  human  Perfon  is  of  the  fame  Species  with  another, 

or 


43  2  <d  divine  Per  fin  deferib'd. 

or  has  a  Nature  like  the  reft  of  his  own  Order,  yet  it  is  not 
the  fame  individual  Nature  which  another  porTerTes,  other- 
wife  the  Faculties  and  Exercife  thereof  would  be  the  very 
fame  in  two  Perfons,  which  is  certainly  falfe.  But  in  re- 
flect of  the  Godhead,  tho'  each  Perfon  be  diftinct  from  the 
Other,  yet  each  poffeifes  the  very  fame  individual  divine  Na- 
ture, otherwife  each  C3uld  not  be  faid  to  be  truly  and  really 
God. 

3dly.  Human  Perfons  are  feparated  from  each  other,  one 
might  be,  tho'  the  other  lliould  never  exift  :  Created  Beings 
are  deriv'd  precarious  and  dependant,  whereas  on  the  con- 
trary, the  Peribns  of  the  Trinity  have  an  In-being  in  one  ano- 
ther, yohn.  xiv.  i  o.  Believeji  thou  not  that  I  am  in  the  Fa- 
ther•,  and  the  Father  in  me  f  And  undoubtedly  they  have  a 
neceffary  Exiftence,  and  independent  Peribnality,  otherwife 
each  of  them  could  not  be  infinitely  perfect,  and  fo  not 
God. 

I  mall  here  beg  leave  to  mention  Mr.  Flaveh  Defcripti- 
on  of  a  Perion  of  the  Trinity,  which  I  think  is  as  fife  and 
intelligible,  as  any  that  I  have  met  with,  which  is  this,  viz. 
"  That  it  is  the  Godhead  diftinguifh'd  by  perfonal  Pro- 
"  perties,  each  Perfon  having  his  diftinct  perfonal  Proper- 
"  ties."  (Heb.  i.  3.)  To  explain  which  let  the  following 
Particulars  be  confidcr'd.    namely 

1  ft,  That  all  the  ficred  Three  pofTefs  the  fame  Godhead, 
and  hence  they  are  faid  to  be  One  in  our  Text  ;  and  elfe- 
where,  that  they  are  in  each  other ■,  as  lias  been  but  now 
mentioned,  they  have  a  Communion  in  the  fame  EfTence  : 
Forafmuch  as  the  divine  EfTence  is  Infinite,  it  can  be  com- 
municated to  more  than  one,  and  hence  they  muft  needs 
have  Commuion  in  the  fame  eflential  Attributes,  fuch  as 
Omnicience,  Alrnightinefs,  Eternity,  Self-exiftence.  What- 
ever perfonal  Seif-exiftence  does  peculiarly  belong  to  the 

Father 


lThe  Description  explain  d.  4^  3 

Father,  [John  v.  26.)  Yet  an  elTential  Self-Exiftence,  mufl 
belong  to  all  the  facred  Three,  that  is,  the  Son  and  Spirit 
muft  be  of  themfelves,-  as  well  as  the  Father,  otherwife 
they  could  not  be  God,  and  from  this  Communion  in  Ef- 
fence  and  Attributes,  necefiarily  refu-lts  a  Communion  in  re- 
ligious Worihip,  which  equally  belongs  to  all.  {John  v.  23.) 

2dlv.  The  Godhead  is  diftininiinYcL  not  divided,  the  di- 
vine  EfTence  being  fimple  and  ftmnke,  is  therefore  indivifi- 
ble  into  more  of  the  fame  Kind,  but  tho'  it  cannot  be; 
divided,  yet  it  may  be  difiinguiijYd  by  perfonai  Proper- 
ties. 

Now  the  Perfonai  Property  of  the  Father,  is  to  beget  the 
Son ,  Pf.  ii.  y.  I  will  declare  the  Decree,  the  Lord  hath  Jaid 
unto  me,  then  art  my  Son  this  JJav  have  I  begotten  thee; 
Eph.  i.  3.  BleJJ'edbe  the  God  and  Father  of  cur  Lord  JESUS 
CHRIST,  who  hath  bkffed  us  with  all  fpiritual  Blejjiugs,  in 
Heavenly  Places  in  CHRIST.  Begetting  is  not  an  ElTential 
Act,  otherwife  it  would  be  common  to  all,  but  we  do 
not  find  that  it  is  common  to  all,  .the  Son  is  never  faid  in 
Scripture  to  beget  the  Father,  or  the  Holy  Ghoft  the  Son  5 
and  therefore  the  Act.  is  Perfonai,  on  this  Account  aitho' 
the  Father  cannot  be  called  -properly  the  Fountain  of  the 
Deity,  yet  he  is  by  fome  call'd  the  Original  of  the.  Perfons. 

That  the  Generation  of  the  Son  was  eternal,  is  evident 
from  the  following  Places  of  ScriptuEe,:  Ephef,  iii.  14,  jr. 
For  this  Caufe  I  bow  n;y  Knees  unto  the  Father  of  cur  Lord 
JESUS  CHRIST,  of, whom  the.  whole  Family  in  -Heaven  and 
Earth  is  named,  Prov.  viii.  22,  24..  The  Lord  f  offered  me  in 
the  Beginning  of  his  I  Fay,  be/ ore  lis  Works  of.  Oiih  /  was 
fit  up  from  Evcrla!!ing.—Qr  ever  the  Earth  <wa%  when  there 
was  no  Depths  I  was  brought  forth,  while  as  yet  he  had  not 
made  the  Earth.  Mic.  v.  2.  IVhofe.  Goings  forth  lave  Teen 
J  rem  of  Old,  even  from  Everlajling.    See  a'ib  Pf.  ii.  y.  The. 

Iii  •        eternal 


4  3  4*  ^Jc  fftfonat  Property  of  the  Father. 

eternal  Generation  of  the  Son  is  confirm'd  bv  the  Titles  gi- 
ven  to  him  in  Scripture,  thus  he  is  call'd  abiblutely  the 
Son  of  God  (Mat.  xvi.  16.)  A  Son  begotten  by  God  (A els  iv. 
25,  26.)  His  own  Son.  (Rom.  viii.  32.)  Thejlrft  begotten 
Son.  (Hcb.  i.  vi.)  The  only  begotten  Son  (John  i.  14.)  This 
eternal  Generation  fome  Godly  and  learned  Divines  fay, 
"  coniius  in  the  Communication  of  the  lame  Eifence." 
John  v.  26.  And  others,,  "  in  the  Communication  of  Per- 
"  ibnolkv."  Or  in  other  Words,  "  That  the  Perfbn  of 
"  tlie  Father,  begat  the  Perfon  of  the  Son  from  Everlaft- 
"  ing,  ineffably,  but  undividedly."  Altho'  it  is  exceed- 
ing nccefiary  inviolably  to  maintain  the  eternal  Generation 
of  the  Son,  I  it  is  aflerted  by  Scripture  and  Antiquity, 

and  the  Denial  of  it  feems  to  have  a  bad  Tendency  to  weak- 
en our  Belief  of  the  Doclrine  of  the  Trinity,  by  opp. 
the  perianal  Properties  01  the  Father  and  Son,  which  are 
the  principal  Ground  of  the  Diilinccion  between  thofe  di- 
vine Perfons.  Yet  we  muft  confefs  with  Juftin^  and  a  Cloud 
of  other  Witneifes,  that  the  Manner  thereof  is  incompre- 
hennble,  and  inexprcmble.  And  hence  the  Antient  Fa- 
thers were  wont  to  fay  concerning  it,  ■"  That  it  was  incom- 
"  preheniible,  without  the  Viciilitude  of  Time,  without  Se- 
ct  paration,  and  without  Change  or  Pamon,  either  in  the 
"  Father  or  Son."  Prov.  viii.  22,  23.  Mic.  v.  2.  Co/of.  i.  jy. 
John  I.  1.  &  xiv.  10,  11.  Which  they  exprefs'd  in  the  fol- 
lowing Words,  acataleptooSy  achronoos,  achorifloos,  apathoos. 

Now  the  Second  Perfon  of  the  Trinity,  is  only  the  Son 
of  God,  on  the  Account  of  his  eternal  Generation,  altho' 
his  Sonihip  be  manifefted  by  his  Incarnation,  Rom.  i.  And 
hence  he  is  call'd  the  Brightnefs  of  his  Fathers  Glory,  and  ex- 
prefs  Image  of  his  Perfon^  Heb.  i.  3.  Colol.  i.  15.  He  is  iiire- 
'  iy  the  Son  of  the  Father,  in  a  Senfe  different  from  any 
•nicer  Creature  in  Heaven  or  E^rth,  other  wife  he  could   not 

be 


*The  perfonal  "Property  of  the  Son.  435 

be  call'd  the  only  begotten  Son  of  God,  and  equal  to  God.  Phil, 
ii.  6.  And  therefore  it  muft  be  by  eternal  Generation  :  He 
had  the  Character  of  a  Son  before  he  affum'd  human  Na- 
ture. (John  iii.  16.)  And  therefore  that  AfTumptiori  could 
not  be  the  Caufe  of  his  Sohfliip,  to  firppofe  that  the  Incarna- 
tion of  our  Lord,  is  the  Cau-fe  of  his  Sonfhip,  is  to  deftroy 
the  Paternal  Relation  of  the  hril  Perfori  to  him  :  For  thus 
the  third  Perfon  might  be  call'd  his  Father  as  well  as  the 
Firft;  and  as  to  the  fee  mi  ng  Abfurd  sties  that  are  objected,  it 
may  be  in  general  replied,  that  thole  take  Place  only  in  na- 
tural Generations,   not  fupernatural. 

But  to  proceed,  the  perfonal  Property  ofthe  Son,  is   to  be 
begotten  by  the  Father,  Prov.  viii.  24,  25.  John  i.  14.    We  be-* 
held  his  Glory,  the   G/crv,  as  of  the  only  begotten  of  the  Father.- 
Heb.  i.  5.  For  unto  which  of  the  Angels  faid  he  at  any  Ti?ne9. 
thou  art  my  Son,  this  Day  have  I  begotten  thee.  As  active  Ge- 
neration  is  the   Manner  of  the  Fathers  (ubii-fting,  fo  paffive? 
Generation  is  the  Manner  of  the  Son's,  • 

Again,  the  perfonal  Property  of  the  Holy  Ghoft  is,  to  pro- 
ceed from  the  Father  and  the  Son,  John  xiv,  26.  But  the  Com-' 
jorter  which  is  the  Holy  Spirit,  whom  the  Father  will  fend  in 
my  Name,  he  fall  teach  you  all  Things.    And  chap.  xv.  16, 
But  when  the   Comforter  is   come,  whom  I  will  fend  unto  you 
jrom  the  Father,   even  the  Spirit  of  Truth,   which  proceedetb 
from  the  Father,  he  jhalltejlify  of  me. 

And  thus  it  appears  that  the  facred  Three  are  diftin-- 
guifh'd  by  their  perfonal  Properties ;  and  by  the  Order  of 
lubhfting,  and  acting  confequent  thereupon; 

The  perfonal  Properties  (hew  that  they  are  fo  dlfHnguifh'dj 
that  one  cannot  be  the  other,'.  The  Father  cannot  be  the 
Son,  or  the  Son  the  Father,  let  he  that  hath  feen  the  Son, 
hath  fen  the  Father  aljo.  John  xiv.  9.  As  to  the  Order  of 
their  fublifling,  the  Father  is  the  firft  Perfon,  who  fubfiits 
entirely  of  hiinfelf,  the  Son  the  fecond  Perfon,  begotten  by 

I  i  i  2  the 


43°  TTbe  divine  OEeonomy  explained. 

Father,  the  Spirit  is  the  Third,   who  proceeds  from   both 
the  Father  and  Son.     This  Order  lhould   not  be  inverted, 
tho'   in  the  mean  Time  we  mull:  not  conceive  that  there 
is  any  real  Priority,   as  to  Nature,  'Time,  or  Dignity  but  of 
order  only,  in  refpect  of  their  Original.     The  Father  confi- 
-der'd  as  fuch,  is  firft  in  order  before  his  Son,  but  the  Man- 
ner of  the  Generation  of  the  Son,  and  Procefllon  of  the  He- 
ly  Ghoft,    is    to  us,   as  has    been  before  obferv'd,    incom- 
-prehenfible  !  Hence  is  that  of  the  Prophet,  Ifa.  liii   8,  Who 
Jhall  declare  his  Generation. 

Again  the  Peribns  of  the  Trinity  are  diiHngulm'd,  as  was 
before  hinted,  by  their  Order  of  acting,  which  is  agreeable 
to  that  of  their  ihhiifHng,  the  Father  worketh  of  himfelf, 
by  the  Son  and  Holy  Ghoft,  the  Son  from  the  Father,  by 
the  Holy  Spirit,  and  the  Holy  Spirit  from  the  Father  and  , 
Son,  by  himfelf,  "fchn  xvi.  13.  Howbeit  when  the  Spirit  of 
*Truth  is  come,  he  will  guide  you  into  ail  Truth,  for  he  ft. 'all 
not /peak  of  himfelf,  but  wbatjoever.  he  Jhall  hear,  that  jhall  he 
J  peak,  John  v.  19.  Then  anfwered  J  ejus  and  (aid  unto  him, 
verily  verily  I  fay  unto  you,  the  Son  ca?i  do  nothing  of himfelf 9 
.but  what- be  Jeeth  the  Father  do,  for  what  Things  focver  he 
doth,  thefe  aljb  doth  he  Irkewife.  Undoubtedly  the  .Power  of 
.workingas  only  .one,  and  therefore  common  toall  the  Three, 
but  the  Order  and  Object  of  working  is  different;  and 
hence  the  firft  Work,  namely  Creation,  is  afcrib'd  to  the 
Firft  Perfon ;  and  the  fecond  Work.  viz.  Redemtion  to  the 
Second  j  and  the  Third  Work,  namely,  San  edification  to  the 
third  Perfon  of  the  Trinity.  This  by  many  Divines  is  termed 
the  OEeonomy  of  the  Peribns  of  the  Godhead  ;  which  may 
.be  thus  defcrib'd,  viz.  That  it  is  fuch  an  Order  of  acting,  as 
direcJly  tends  to  man  iff  the  per  fatal  Glory  of  the  Father  Sou 
aud  Spirit. 

Tho'  all  the  Works  of  God,  are  afcrib'd  to  every  Perfon 
of  the  Trinity,  becaufe  all  the  divine  Attributes  equally  be- 

-  long 


Ext  reams  to  be  avoided,  ^y 

■or.g  to'them,  and  therefore  every  Work  muft  be  equally 
produc'd  by  them.  Yet  feeing  there  are  diftinct  Perfons 
in  the  Godhead,  it  is  but  reafonable  that  their  perfonal  Glo- 
ry mould  be  peculiarly  Man ife lied.  Now  this  the  facred 
Scripture  Points  to,  by  that  different  Order  of  acting,  which 
it  afcribes  to  the  facred  Three.  Hence  the  Work  of  our 
Salvation  in  refpect  of  its  Pj-ojeclion,  is  firft  affign'd  to  the 
Father,  in  regard  of  its  Purchafe  to  the  Son,  and  in  refpect 

.  of  its  Application  to  the  Holy  Ghofh 

It  is  of  the  laft  necemty  that  under  this  Head,  we  care- 
fully avoid  Sabellianifm  on  the  one  Hand,  which  allows  of 
no  Difiinction  among  the  Perfons  of  the  Trinity,  but  what 
is  meerly  nominal,  and  afferts  that  one  and  the  fame  Perfon 

■  .  becaufeofhis  different  Operations,  is  fometimes  called  Father, 
fometimes  Son,  and  fometimes  Floly  Spirit,  and  on  the  o- 
ther,  that  we  with  equal  Care  avoid  the  Tritheifm  of  Valen- 

~  ti??us,  who  deem'd  that  there  were  Three  eternal  Spirits, 
unequal  to  each  other,  and  different  in  Effence,  and  fo  by 
confequence  that  there  were  three  Gods  :  Some  to  avoid  the 
Herefy  of  Sabr/Iii/s,  have  held  that  the  Perfons  of  the  Trini- 
ty differ  from  each  other  reall)\  but  that  feeming  to  verge 
to  Tritheifm,  others  to  avoid  that  extream,  have  held  that 
they  only  differ  modally,  as  one  manner  from  another,  but 
fome  thinking  that  the  modal  Diftinction,  is  too  fuperficial. 
and  that  it  verges  to  SabcUianifm  do  obferve,  that  the  Dif- 

'tinction  is  real-Modafahis  feems  to  guard  beft  againff  both 
Extreams.    But  if thofe  fcholaftick  Distinctions  do  not  fatisfy, 

.  it  will  be  enough  to  fay,  that  the  Perfons  of  the  Trinity  dif- 
fer as  Three,  or  that  they  are  fo  difcinguifhed,  by  perfonal 
Properties,  that  the  one  cannot  be  the  other. 

Here  I  mall  beg  leave  to  cite  the  Words  of  famous  Mr. 
How,  in  his  Dilcourfe  upon  the  Trinity,  pag.  540  which 
run  thus,  "  Since  therefore  there  is  a  Necemty  apprehend- 
1 '  ed,  of  acknowledging  three  fuch  Somewhats  in  the  God- 

"  head 


43  8  Ihe  Gcdheadoftbe  Son  proved. 

"  head,  both  becaufe  the  Word  of  God,  who  bell:  under-  • 
"  ftands  his  own  Nature,  doth  fpeak  of  three  in  it,  fb  plain— 
"  ly,  that  without  notorious  Violence,  it  cannot  be  under- 
6i  flood  'otherwife,  and  becaufe  it  affirms  fome  Things  of 
"  one,  or  other  of  them,  which  it  affirms  not  of  the  reft, 
<e  it  will  therefore  be  necefTary  to  admit  a  true  Distinction 
"  between  them,  other  wife  they  can't  be  three,  and  fafe  to 
fic-  lay,  there  is  fo  much,  as  is  requilite  to  found  the  diftinct 
"  Affirmations  which  we  find  in  God's  Word  concerning 
st  this  or  that  apart  from  the  other,  other  wife  we  mall  in 
"  Effect  deny  what  God  affirms  j  and  modeft  to  confefs, 
"  that  how  great  the  Diftinction  is,  with  precife  and  parti- 
"  cular  Limitation,  we  do  not  know,  nor  dare  we  enquire 
"  or  determine  ;  only  that  as  it  cannot  be  lefs  then  is  iuf- 
"  ficient  to  fuftain  iuch  diftinct  Predicates  or  Attributi- 
il  ons,  fo  it  cannot  be  fo  great,  as  to  intrench  upon  the  Uni- 
:*  ty  of  the  Godhead."     Thus  far  he 

It  may  be  here  added,  that  the  Perfons  of  the  Trinity 
are  diftinguifh'd  from  the  Effence,  as  one  from  Three,  or 
as  that  which  is  communicable  from  that  which  is  incom- 
municable. .    I  proceed  to  the 

2d.  Propos'd, .  which  was  to  prove  the  Unity  of  the  fa- 
vred  Three,  in  the  Godhead.  And  thefe  'Three  are  One,  One 
God  equal  in  Power  and  Glory.  There  is  no  need  of  fpend- 
ing  Time  in  attempting  to  prove  the  Godhead  of  the  Father, 
feeing  it  is  queftioned  by  none  but  Atheifts,  .  I  mail  there- 
fore proceed  to  prove  the  Godhead  of  the  Son ;  which  ap- 
pears from  this,  that  all  the  Peculiars  of  Divinity  are  afcrib'd 
to  him,  as  is  evident  from  the  following  Induction  of  Par- 
ticulars, viz, 

ift.  The  Names  of  GWare  afcrib'd  to  him  :  Thus  he  is 
call'd  God.  Heb.  i.  8.  But  unto  the  Son  he  fayeth,  thy  Throne 
0  God  is  for  ever  and  ever ^  likewife  the  mighty  God.  (Jfa.  ix. 
6  J  The  True  God.    (1  Job,  v.  20  J  ,  God  Bkjfed  forever. 

Rom, 


The  Name  Jehovah  afcrib'd  to  Christ  43^ 

(Rom.  ix.  $.)  The  Lord  of  Glory.  (1  Cor.  ii.  8 .)  Lord  of 
Lords,  and  King  of  Kings.  (Rev.  xvii.  14.)  The  Name  Je- 
hovah appears  to  be  the  peculiar  Name  of  God.  Pf.  lxxxiii. 
iS.  That  thou  whofe  Name  alone  is  Jehovah,  art  the  mofi 
high  ever  ail  the  Earth.  Exo.  iii.  14  Thus  fia It  thou  fay  to 
the  Children  of  Ifrael,  I  AM  (or  Jehovah}  hath  fent  me 
unto  you ;  this  is  my  Memorial  unto  all  Generations.  Now 
that  the  Name  Jehovah  is  afcrib'd  to  the  fecond  Perfon 
of  the  Trinity,  appears  from  the  following  Places  of  Scrip- 
ture, viz,  (.ISfumb.  xxi.  5.  6.  7.)  There  the  People,  after 
the  awful  Judgment  of  the  fiery  Serpents  was  fent  among 
them,  confefs'd  that  they  had  fin'd  againft.  the  Lord,  or 
Jehovah.  Now  this  Paflage  we  find  exprelly  apply'd  to 
•CHRIST  by  the  Apoflle  in  his  Epiflle  to  the  Corinthians. 
f  Epijl.  x,  9.  Neither  let  us  tempt  Chriji  as  fome  of  them  alfo 
tempted^  and  id  ere  defrayed  of  the  Serpents,  If  a.  xl.  3.  The 
Voice  of  him  that  cryeth  in  the  Wilder nefs,  pepare  the  Way 
of  the  Lord,  or  Jehovah,  make  fir  ait  in  the  De(art  a  high 
Way  for  our  God.  (See  this  apply'd  toChrift,  Mat.  iii.  3.  1 1.) 
Another  notable  Place  of  Scripture  to  the  fame  Purpofe  is, 
Ifa.  vi.  1.  2.  Mine  Eyes  have  feen  the  King  the  Lord,  or 
Jehovah  :  This  is  likewife  apply'd  to  Christ,  Joh.  xii.  40. 
41.  Our  Lord  likewife  affumes  the  Name  Jehovah,  as 
appears  by.  his  telling  the  Jews  thus,  before  Abraham  was,  I 
AM  ;  many  other  Proofs  might  be  brought,  but  what 
have  been  mention'd,  if  duly  confider'd,  may,  I  hopea 
fuffice.  But 

2dly.  The  Attributes  of  God  are  afcrib'd  to  Christ,  as 
particularly, 

(1.)  Ommciency,  John.  xxi.  17.  Lord  thou  knowefi  all 
Things.  And  eliewhere  it  is  faid,  that  he  knew  from  the 
Beginning  who  they  were  that  believed  ?wt,  and  who  fiould 
betray  him.  John.  vi.  64.   and  John  ii.  24.  25,  It  is  faid, 

Jesus 


44-0  7Z^  Attributes  of  God  afcrib'd  to  Christ. 

Jesus  did  not  commit  himfelf  unto  them,  becaufe  he  knew 
all  Men,  and  needed  not  that  any  Jhoiild  tefiify  of  Man,  for 
he  knew  what  was  in  Man.-  Befides,  Rev.  ii;  23.  He  is 
faid  to  Jearch  the  Reins  and  Heart.  Such  Knowledge  as 
this,  is  furely  beyond   the  Reach    of  Men   and  Angels. 

(2.)  Omnipotency  is  afcrib'd  to  Christ,  Rev.  i.  8.  I  am  • 
the  Alpha    and  Omega,   the  Beginning   and  Ending,  Jaycth  ■ 
the  Lord, :  which  is-,  which  -  was,  which    is  to  cane,    the    Al- 
mighty.    Philip,  iii.  21.  Whereby  he  is  able   to  fab  due    ah 
Things  to  himfelf  :  And  hence  he' is  call'd  the 'mighty   God, 
and  laid  to  uphold  all  Things  by  his  Power.  (If.x'i.  6.  Heir  1.3.) 

(3.)  Eternity  is  afcrib'd  to  Christ:  And   hence  he   is 
call'd  the  Everla/ling- Father.     {If  ix.  6.)  And  laid  to  live- 
forever  a?td  ever.  [Rev.  x.   6.)  And  that   his  goings   forth*9 
have  been  from   of  Old,  from  Everla/ling.  {Mic.  v.  2.) 

(4.)  Omniprefence  is  likewife  afcrib'd  to    Christ.    Mat.  . 
xviii.  20.  Where  two  or  three  are  gather 'd  together in  my  Name  » 
there  am  I  in  the   midjl  of  them  %  this  is  a  manifeft  Evidence 
of  the  God-head   of  cur  Lord  ;  for  furely  a  Creature  cannot 
be    in  two  Places  at  once.     To    imagine  that  the  afore  fa  id 
Place    of  Scripture  intends  only  the  Preience  of  our  Lords 
Authority,  is  to  fuppofe  a  Tautology  in  the  Words  which  is  . 
abfurd  ;  for  to  be  gathered  together    in  lis    Name,    fignifies 
his   Authority :  furely  it  is  but  reafonable  to  take  this  Place 
of  Scripture,   in    the  fame*   Senfc  with  that  Parallel    one, 
Exo.  xx.  24.  In  all  Places   where  I  record  my  Natne,  I  will 
eome  unto  thee,  and  I will  blefs  thee.  See  likewife  Matt,  xxviii.   . 
ult.  Lo  I  am  with  you  always  unto  the  End  of  the  World. 

(5.)  Independency  is   afcrib'd  to  Christ.  Rev.    i.  o.    17,  . 
Jam  Alpha  and  Omega,  the  Bc<?i:i;::;ig   and   /•>...  g  /■'/'<-' 
the  Lord,  which  is,  and  which  was,  $nd  which  is  to  come.     In- 
dependency is  likewife  imply'd  in  the  name  Jehovah,  which 
is   given  to  Christ;  as  has  been  prov'd  before..  . 


The  Attributes  of  God  afcrib'd  to  Christ.  44?- 

(6.)   Equality  with  Goo*  is  like  wife   afcrib'd  to    Chrifl  :'■ 
And  hence  it  is    faid,  that  he  was  in  the  jorm  of  God,  and- 
thought-  it  no  Rdbery  to  be  equal  with  God.  Philip,  ii.  5.  6.  7. 
For  this  Reafon  he  is  juftly  call'd   the  Fellow  of  God.  Zee. 
xiii.  7. 'And  all  that- the  Father    hath  are  faid  to  be    his, 
{Job.  xvi.  xv.) 

(7.)  Immutability  in  Ejfence  is  afcrib'd  to  our  Lord.  Pj\ 
cii,  27,  2'8„  But  thou  art  the  fame  and  thy  Tears  fall  have 
no  End,  the  Children  of  thy  Servants  flail  continue,  and  theif^ 
Seed  fall  be  e/lablifh'd  before  thee,-  Compar'd  with  Heb.  i„ 
1 2.  As  a  P'efure  thou /halt  fold  them  up,  and  they  fall  be' 
changed,  but  thou  art  the  fame,  and  thy  Tears  fall  not  fail. 
And  in  a  Word  there  is  no  Attribute  belongs  to  the  Father3 
But  what  is  alio  afcrib'd  to  the  Son.  Again 

3<ily  the  Works  of  Gcd   are    afcrib'd  to<  Christ,  particu-* 


(1.)  The  Work  of  Creation,  Joh.-i. -3.  All  Things were 
made  by  him,  and  without  him  was  not  any  Thing  made  that* 
was  made.  Col.  i.  16.  For  by  him  were  all  Things  created' 
that  are  in  Heaven  and  that  are  in  Earth,  vifble  and  invif- 
ble.  Now  Creation  is  certainly  a.  Work  which  requires 
Almighty  Strength^  a  Work  which  none  but  a  God  can 
perform,  • 

(2.)  The  Work  of  Pro  vidence  is  attributed  to  our  Lord  "; 
And  hence  it  is  laid,  that  by  him  all  Things  mtfijl,  and  are'- 
upheld  by  the  Word  of  his  Power.  (Col.  i.  17,  and  FLeb.  i.  3. J  - 
Thefe  words  of  our  Lord  to  the  Jews  John  v.  17.  -are  "• 
applicable  to  the  lame  Purpofe,  viz,  My  Father  worketh' ■ 
hitherto,  and  I  work, 

(3.)  Miraculous  Works  are  afcrib'd  to  Christ;  John.-  v, 
2 1 .  For  as  the  Father  raifeth  up  the  Dead,  and  quickneth  them^ 
even  fo  the  Son  quickneth  whom-ke  will.  An  Inftance  of  this  *ve 
have  John  xi,  43,  44.  Where  we  are  told  that  our  Lord  com-  • 

K  k  k  -  ■  winded- 


442  The  Works  of  God  afcrib'd  to  Christ. 

xnanded  Lazarus  to  come  forth,  after  he  had  been  four  Days 
dead,  and  that  this  was  immediately  obey'd,  the  dead  came 
forth,  bound  Hand  and  Foot,  -with  grave  Cloths.  Our  Lord 
likewife  rais'd  himfeif  from  the  Dead.  {John  x.  18.)  Many 
other  Inflances   might  be  produc'd,  but  I  muft  not  periift. 

(4.)  Works  of  Grace  are  in  like  Manner  attributed  to  the 
Lord   Jesus  ;  fuch  as, 

(1.)  Election,  John  xiiL  18,  IJpeak  not  of  you  all,  I  know 
whom  I  have  chofen. 

(2.)  jujlification,  Ifa.lm.  11.  By  his  Knowledge  [J: all  my 
righteous  Servant  jujlify  many.  Mat.  ix.  6.  But  that  ye 
.  may  know  that  the  Son  of  Man  hath  .Power  on  "Earth  to  for- 
give Sins. 

(3.)  Regeneration,  Ephef.  ii.  1.  And  you  hath  he  quickned 
who  were  dead  in  Trefpafjes  and  Sins.  And  hence  Christ 
is  faid  to  be  the  Author  and Finilher  of  Faith. 

(4.)  Salvation,  'Mat.  i.  21.  And  fhall  bring  forth  a  Son, 
and  thou /halt  call  his  name  Jesus,  for  he/ball  fave.  his  Peo- 
ple from  their  Sins.  ;  Hence  he  is  call'd  the  Captain  of  our 
Salvation  >  and  we  are  told  that  in  his  Name  alo?ie  Happinefs 
is  to  be  had,  Acl.iv.  12.  To  what  has  been  faid  under 
this  Head,  we  may  add  our  Lords Mijjion  of  the  Holy-Spirit, 
and  Jnftitution  of  [acred  Ordinances,  Joh.  xvi.  7.  If  I  go  not 
away,  the  Comforter  will  not  come  unto  you,  but  if  I  depart  1 
will  fend  him  unto  you.  Mat.  xxviii.  18.  19.  All  Power 
is  given  unto  me  in  Heaven  and  Earth.  Go  therefore  and 
teach  all  Nations,  baptizing  them  in  the  ,  Name  of  the  Fa- 
ther, Son  and  Holy-Ghofi. 

4thly.  The  Worjhip  due  to  God  only  is  afcrib'd  to  Christ  : 
And  hence  Men  are  enjoyned  to  honour  the  Son  even  as 
they  honour  the  Father,  Job.  v.    22.    23.     Particularly 

(1.)  We  are  enjoyn'd  to  adore  him,  Heb.  i,  6.  And  when 
he  bringethin  thefrjl    Begotten  into    the  World,  he  fayeth, 

.  and 


The  WorJlAp  of  God  afcrib'd  to   Christ*         44-3 

"and  let  all  the  Angels.  ofGodworJhip  hi?n.  (1  Cor.  i.  12.) 
Call'd  to  be  Saints  with  all  that  in  every  Place,  call  up- 
on the  Name  of  Jesus  Christ  our  Lord,  both  theirs 
and  ours. 

(2.) We  are  bid  to  truft  in  him  and  obey  him,  John  xiv0 
1.  Let  not  your  Heart  be  troubled,  believe  in  God,  believe  alfo 
in  me.  Rom.  x.  11.  For  the  Scripture  fayeth  Whofo- 
ever  believeth  in  him  jl: all  not  be  aflam'd.  Iff.  n.  12.  Kifs 
the  Son  le aft    he  be  Angry,  atid  ye  perifi  from  the   JVay. 

(3.)  We  are  to  be  baptised  in  his  Name,  as  well  as  in  the 
Name  of  the  Father.   Mat.  xviii.  19. 

Again  I  add,  that  our  Lord  did  affert  his  Godhead  in 
divers  Conferences  with  the  Jews.  (See  John  v.  16.  to -the 
19th.  Verfe.)  The'.j^j  fought  to  flay  him,  becaufe  he 
made  himfeif  equal  with  God.  Now  our  Lord  does  not 
in  Anfwer  hereto  endeavour  to  clear  himfelf  of  that  Charge  ; 
which  furely  he  would  have  done  had  he  not  been  God, 
otherwife  he  would  be  Guilty  of  the  greatest  Impiety. 
When  the  People  of '  Lyftra  attempted  to  worfhip  Paul  and 
Barnabas,  they  rent  their  Cloaths,  and  ran  among  them,  cry- 
ing out  Sirs,  why  ■  do  ye  thefe  Things  f  We  alfo  are  Men  of  like 
Pafjions  with  you, '  Ac~l.  .xiv,  14.  1  t;.  But  our  Saviour"  in- 
Read  of  rejecting  the  Charge,  notwithstanding  of  fome  Paf- 
fages  that  reipeel  his  human  Nature,  aiTetts  his  Divinity, 
by  mewing  that  he  qnickned-  whom  he  pleas  d,  as  well  as  the 
Father  %  like  wife  that  all  Judgment  was  committed  to  hi???, 
and  that  all  Menflxuld  honour  hi?rrastbey  honour  the  Father  - 
ihzthc  had  Life  in  him/elf*  andjhculd  r'aife  the  Dead  at  the- 
laft  Day.  At  another  Time,  JvhSym.-  q.  to  58.  After 
the  Jews  had  enquir'd,  art  thou  greater  than  cur  Father 
Abraham  ?—-  He  repiy'd,:^^  Father  Abraham  rejoye'd 
to- fee  my  Day,  and  he  Jaw  it  and  was  glad.  Then  [aid  the 
Jews  Urdo   him,  thou  art  not  yet  fifty   2h:rs    Old,    and  ha  ft 

K  k  k  2  ..  thou 


444       Christ  averted  his  Godhead  at  divers  Times. 

then  fecn  Abraham    :  To  this  our    Lord    anfwered,     before 

Abraham  was,  I  AM  /  At  this  Time  the  Jews  were  enrag'd, 

.and    took  up  Stones  to  throw  at  him,  fuppoiing  that  he  had 

fpoken   Biafphemy,  in  preferring  himleif  to   Abraham,  and 

piaking   himielf  equal   to   God.     It   is  certain    that  being 

.iton'd  to  Death,  was  a  Penalty  denounced  by  the    judicial 

Law  againft  Blafphemers  j  the  aforeiaid. Sentence  of  our  Lord, 

.feems  .to  he  Parallel  with  that  of  the  Prophet,  respecting  the 

the  Eternity  of  God,  viz.  I/a.  xliii.    13.  7\a  before  the  Day 

Stias,  I  AM. he. 

Another  very  memorable    Conference  we  have,  Mat.  ix. 
from  the    2d.   to  the  6th.  Verfe.     Our  Lord  declar'd  to  one 
rick  of  the  Pally,  t\v?£.bis  Sins  were  forgiven  him  ;  on  which 
Occailon  the    Scribes  murmured,   and   charged    him  writh 
Biafphemy,     Jtesus  knowing  their  Thoughts  reply'd,  where- 
fore think  ye  Evil  in  your  Hearts?  For  whether  is  itea/ier  to 
Jayt    thy  Sins  be  forgiven  thee,  or  to   fay  arife  and  walk  ;  but 
that   ye   may  know  /he  Son  of  Man  hath  Power  on  Earth  to 
Jo r give    Sins.,  he  fayeth  to  the  Perfon  Sick  of  the  Palfy,   take 
up  thy  Bed,  and  go.  into  thine  Jloufe.    Proving  by  this  Mira- 
cle his  Divinity  3  which  they  oppos'd,  and  confequently  bis 
Power  to  forgive  Sins. 

Tho'  Miracles  do  not  argue  the  Divinity- of  the  Perfon 
that  Works  them  from  any  viable  Circumftance  .cohtain'd 
in  them  ;  vet  they  effectualy  prove  it,  in  Cafe  this  be  the 
Thing  contefled,  and  an  explicite  Appeal  be  made  to  the 
divine  Power  to  confirm  it  by  Miracles. 

Our  Lord  had  at  the  aforeiaid  Conference  as  good  an 
Opportunity,  and  as  loud  a  Call  as  could  be  deiir'd  to  dis- 
claim ail  Pretence  to  Divinity,  if  the  Cafe  was  really  fo ;  but 
inflead  of  this  he  afferts  and  proves  his  Godhead,  maugre 
the  Jcwijlj  Rage,  winch  Practice  could'  not  conilfl  with 
Integrity  if  he  were  not  God. 

And 


Practical  ■  Reflections.  44-e 

And  now  I  fiiaii  proceed  to  offer  a  few  practical  Reflec- 
tions, and  lb  conclude  at  prefent.  And  ifl.  What  has  been 
faid  informs  us  of  the  following  Particulars,  viz.  ift.  Of  the 
true  Order  and  Manner  of  worshiping  God,  and  that  is 
in  the  Son  and  by  the  Spirit,  Joh.  xvi.  23.  Whatfoever  ye 
Jkall  afk  the  Father  in  my  Name,  he  will  give  it  you.  Ephef. 
vi.  18.  Praying  allways  with  all  Prayer -and  Supplication  in 
the  Spirit.  Surely  it  is  by  the  Son,  we  mould  come  to  the 
Father  in  our  Supplications,  and  hence  Christ  is  call'd 
the  T-Fay,  John  xix.  6.  And  we  are  faid  to  have  Boldnefs  to 
enter  into  the  Holiefl  by  the  Blood  of  Jesus  by  a  new  or  liv- 
ing I  Fay,  which  he  hath  confe crated -for  us,  that  is  to  fay  his 
Flrfl,  Heb.  x.  19,  20.  Thole  are  therefore  to-be  fufpected 
as  Guilty  of  the  Herefy  of  Sabellius,  who  do  not  according 
to  the  Scriptures,  ordinarily  come  to  the  Father  by  the 
Son  in  their  Prayers,  but  uiually  addrels  the  Son,  as  tho* 
he  were  the  Father,  and  do  not  give  to  each  of  the  facred 
Three,  their  diStinct  perfonal  Glory  in  their  Ads  of  Devo- 
tion ;  but  fo  frequently  addrefsthe  Son,  as  if. there  were  no 
other  Perfon  but  he  in    the   Trinity, 

2:dly,  How  Happy  k  the  State  of  all  regenerate  Perfons 
who  havethis  three — one  God,  in  all  his  Glory  and  Ex- 
cellency for  their  fure  Portion  here,  (Jer.  xxxi.  33.)  and 
mall  be  continually  delighted,  with  beholding  the  distinct 
Benefits  receiv'd  from  each  of  the  facred  Three  hereafter. 
Rev.  i.  5.  And  from  Jesus  Christ,  the  Faithful  Witnefs 
unto  him  that  lov'dus,  and  wajhed  us  from  our  Sins  in  his 
Blood.  And  does  it  not  increafe  their  Felicity,  that  the 
Charter  of  the  Holy  Scripture,  by  which  the  aforefaid  Por- 
tion is  made  over,  is  confirm'd  by  the  united  TeStimony 
ofthe  (acred  Trinity  from  Heaven,  as  our  Text  informs  us, 
There  are  Three  that  bear  record  in  Heaven ',  and  thefe 
Three    are  One. 

3%« 


446  Practical  Reflections. 

3dly.  How  much  mould  our  Souls  be  affected  by  thinking 
on  the  Fathers  Love,  in  giving  his  Son  to  be  a  Propitiation- 
for  our  Sins.  Herein  is  Love,  indeed  without  Peer  or  Para- 
lel,  (Johniv.  10.)  in  that  a  Son  was  given  for  worthlets 
Rebels,  to  Shame,  Mifery  and  Death  it  felf,  of  the  moft 
hideous  Kind  !  A  Son  not  by  Creation  as  the  Angels,  nor 
by  Adoption  as  Believers,  but  by  eternal  Generation.  His 
own,  beloved,  dear,  only  begotten  Son,  in  whom  he  was  well 
pleas' d.  (Rom.  viii.  32.  Mat.  iii.  17.  Col.  i.  i>3^joh*  i.  14. 
18.)  And  that  to  prevent  the  eternal  Rerifbing  of  poor  Sin- 
ners,   (Job.  iii.    16.) 

And  what  mail  we  fay  of  the  Kindnefs  of  the  Son  of  God, 
in  (looping  fo  low  to  five  guilty  Worms  from  eternal  Woe 
and  Ruin  -,  tho'  he  had  the  Form  of  God,  yet  he  willingly 
aifum'd  the  Form  of  a  Servant,  that  we  might  be  made  the 
Sons  of  God.  He  that  had1  the  Heavens  for  his  Throne, 
was  contented  with  a  Manger  for  his  Cradle  ;  tho'  he  was 
Rich  he  became  Poor,  that  we  thro'  his  Poverty  might  be . 
made  Rich  ;  was  crown'd  with  Thorns  -,  endur'dthe  Death 
of  the  Crofs,  and  was  laid  in  the  Boibm.  of  the  Grave  ;  that 
we  might  be  crown'd  with  immortal  Glory,  deliver'd  from 
the  fecond  Death,  and  embrae'd  in  the  Bofom  of  Abraham, 
the  Bofom  of  God. 

And  how  much  mould  we  be  affected,  likewife  with 
die  Kindnefs  of  the  Holy  Spirit  in  enlightning  our  Minds,  re- 
newing and  comforting  our  Hearts  by  his  divine  Influences, 
without  which  we  could .  have  no  fpecial  Benefit  by  the 
Death  of  Christ,  no  Communion  with  God  here,  or  En- 
joyment of  him  in    a  future  World. 

But  to  proceed,  mc  thinks  the  Consideration  of  the  Divi- 
nity   of  the  Son  of  God,   is  one. of  the  moil:  pregnant    and 
powerful  Incentives  poiTible  to  Admiration,  Love,    Humili- 
tfy  .aid  Obedience  :  How  fublime  the  Theme  r    How  fur- 
prizing 


Practical  RejleSliom.  447 

'1  '.prizing  the  Thought  that  the  eternal  Father  fhould  give 
his  co-equal  Son,  the  darling  of  his  Soul,  out  of  the  Em- 
braces of  his  Bofom,  to  bleed  a  Vicftom  on  the  accurfed 
Tree,  to  purchafe  Peace,  Pardon  and  Life  for  worthlefs  Re- 
bels !  O  the  amazing  Heights,  the  interminable  Depths  of 
this  ftupenduous  dear  Affection  !  This  is  Love  infinitely  fur- 
palling  the  narrowBounds  of  human  Thought  or  Language. 
Love  that  none  but  a  God  is  equal  to  1  And  how  Strange,, 
is  it  that  the  blefled  God  mould  become  incarnate,  the 
Antient  of  Days  become  an  Infant  of  Time,  the  Majefty  of 
Heaven  ftoop  to  affumethe  Infirmities  of  Humanity  !  O  my 
Brethren  !  did  not  reft  himfelf  become  weary  to  give  the 
weary  Reft  ?  And  the  Fountain  of  Confolation  become  a 
Man  of  Sorrows ^  to  bring  his  People  to  unceaiing  Joys  and 
Triumphs  ! 

When  we  contemplate  upon  the  Dignity  of  the  Perfon 
of  the  Sou  of  God,  together  with  the  Depth  and  Defign  of 
his  Abafure,  'what  can  more  powerfully  conftrain  us  to 
Humility  and  Affection,  both  to  God  and  Man  !  For 
therein  we  may  behold  the  great  God  defending  from  his 
Throne,  to  teach  us  thole  amiable  Vertues  by  his  own  Ex- 
ample, ns  well  as  the  Excellency  of  univerfal  Obedience 
To  the  divine  Law.  The  Godhead  of  Christ  beautifies 
all  the  Inftances  of  his  Abafure  with  the  moil  tranfeendant 
Charms,  unrivald  Ornaments,  and  amiable  Atractives' ! 
This -is  the  Object,  of  our  Adoration  and  religious  Reve- 
rence ;  this  fires  our  Affections,  and  is  the  Foundation  of 
our  Hopes  j  this,  this  ftrikes  the  Springs  of  our  Ingenuity 
and  Gratitude,  and  raifes  our  admiring  Thoughts  into  Ex- 
tafy  and  Ravifhment  !  While  we  with  Attention  view 
the  inutterable,  unparallel'd,  and  incomprehenfible  Prodi- 
gy of  divine  Affection  in  the  Mediation  of  the  Son  of  God  ! 
J3ut  if  with  the  Sociniaru  and  Arians  we  deny  his  proper 


4.48  Practical  Inferences. 

Deity,  our  Admiration  ceafes,  our  Love  Langui/hes,  ana- 
our  Devotion  dies  for  the  Gift  ofa  meer  Creature  :  And  his 
Sufferings  are  inconfiderable  Tilings,  not  worthy  to  be- 
once  mention'd,  in  Companion  of  the  Gift,  and  Conde- 
fcention  of  a  God  !  The  Object  of  our  Worihip  is  removed  j 
the  Ground  of  our  Hopes  unhing'd,  and  the  whole  Scene 
of  the  Gofpel  deftroy'd  at  a   Stroke.     Dreadful  Thought  ! 

Let  us  therefore  be  entreated  equally  to  love,  honour, 
and  obey  each  Perfon  of  the  facred  Trinity.  Let  ail 
Men  honour  the  Son,  as  they  honour  the  Father,  John,  v. 
23.  Our  Lord  as  Man  obey'd  his  Father,  and  how  much- 
more  mould  we.  {"Job.  iv.  34.)  Let  us  alfo  kijs  the  Son- 
leaft  he  be  Angry,  and  <we  perifijrom  the  Way  ;  and  feeing  ■ 
the  Spirit  oj  God 'hath  made  us.  "Job.  xxxiii.  4.  Why  ihould 
not  he  be  ador'd  by  us. 

But  the  Time  being    elaps'd   I  mull:    conclude,    in    the 
mean    while  afcribing    all   Glory  to  the  Trinity    in  Unity, . 
and  Unity  in  Trinitiy;  the  Three  in  One,  and  One  in  Three  ; 
the   Father,  Word   and    Spirit,  let   Men  and    Angels  fay. 
Amen. 


SERMON. 


The  Intrcdidlim.  \\ty 


SERMON  XXIII. 


I  JOHN  v.  7. 

For  there  are  Three  that  bear  Record  in  Heaven,  the  Father  y. 
the  Word,  and  the  Hcly  Ghojl*     And  thefe  Three  are  One. 

-^HE  Doctrine  of  the  ever  bleffed  Trinity,  is  purely  an 
Object  of  Faith.  The  Line  of  Reafon  is  too  fhort 
to  fathom  this  Myflery,  and  therefore  where  Rea- 
fon cannot  wade,  there  Faith  mud  fwim,  but  tho* 
this  iublime  Foundation  Doctrine,  be  above  Reafon,  yet  it  is 
not  contrary  to  it  This  I  think  the  learned  Mr.  How,  has 
made  evident  in  his  Difcourfe  upon  the  Foffibiiity  of  aTrinity 
in  the  Godhead.  In  my  lafr.  Difcourfe  upon  the  Doctrine 
of  the  Trinity,  you  may  remember  that  I  propos'd  the  follow- 
ing Method,  viz. 

I.  I  was  to  offer  fome  Coniiderations  fervihg  to  confirm 
and  explain  it. 

II.  I  was  to  prove  by  divers  Arguments,  the  Unity  of  the 
facred  Three,  or  that  each  of  them  is  truly  and  really 
God,    And 

III.  I  propos'd  to  anfwer  the  moil:  important  Objections, 
and  then  proceed  to  the  Improvement  of  the  Whole. 

The  firfl  general  Head  was  difcufs'd,  and  under  the  Se- 
cond, I  offered  what  Arguments  I  judg'd  fufficient  to  prove 
the  Godhead  of  the  Son.  It  remains  now  that  I  prove  the 
Godhead  of  the  Holy  Ghofi. 

L  1  1  This 


450  5T&  Holy  Ghofl  prcv'd  to  be  God. 

This  I  think  is  evident  not  only  from  his  Being  number'd 
with  divine  Perfons,  as  one  with  them  as  our  Text  alTerts ; 
but  alfo  from  this  Coniideration,  that  all  the  Peculiars  of  Di- 
vinity are  aicrib'd  to  him,  as  well  as  to  the  "Father  and  Son, 
which  will  be  manifest  by  the  following  Induction  of  Par- 
ticulars,  namely 

lit.  Divine  Names  are  afcriVcl  to  him,  thus  he  is  ex- 
preflly  called  God,  Aci  v.  3,  4.  Peter  /aid,  Ananias,  why  hath 
Sat  an  fill  d '  -thine  Heart  to  He  to  the  Holy  Ghoft,  thou  haft  not  li- 
ed unto  Men,  but  unto  God.  He  is  likewife  called  Lord-.  Nov/ 
the  Lord  is  that  Spirit,  and  where  the  Spirit  of  the  Lord  is 
there  is  Liber  by,  here  it  may  be  oblerv'd,  that  the  Seventy 
Interpreters  generally  render  the  Name  Jehovah  by  that  of 
Lord  (Kurios)  he  is  alio  called  Jehovah  as  appears  by  com- 
paring 'I/a:  vi.  H,  <\.  Alfo  1  *  ard  the  Voice  of  the  Lord  faying, 
and  who,  will  gofer  us,  then  /aid '  I,  here  am  I,  fend  me,  and  he 
Jdid  go  and  tell  this  People  bear  ye  indeed,  but  under/land  not, 
lee  ye  indeed,  but  perceive  hot.  Now  it  is  plain,  that  it  is 
t  e  Lord  or  Jehovah  that  fpeaks  in  this  Place  of  Scripture, 
but  this  we  find  exprcflly  apply'd  to  the  Holy  Ghoft  AcIl. 
xxviii.  25,  26.  well  /pake  the  Holy  Ghoft,  3jy  Elaias/i><?  Prophet 
unto  our  Fathers,  Jayi?ig,go  unto  this  People,  and  fax,  hear- 
ing ye  jl  all  hear,  and  /hall  not  under/land,  and  feeing  ye  Jhall 
fee  and  not  perceive.  The  fame  Truth  appears  by  compar- 
ing Ex.  xvii.  j.  And  he  called  the  Name  of  the  Place  Ma/fah 
andMeribah  b'ecaufe  they  tempted  the  Lord,  orfehovah,  this  we 
find  apply'd  to  the  Holy  Ghoft,  Heb.  iii.  y,  8.  Wherefore  as  the 
Holy  Ghoft  /ayeth-  -bar -Jen  not  your  Hearts,  as  in  the  Provocati- 
on in  the  Day  of  Temptation  in  ihelVihkrnefs,  when  yourFathers 
tempted  me,  prov'  d  me  and  Jaw  my  Works.  More  Proofs  of  the 
Name  Jehovah  afcrib'd  to  the  Holy  Ghoft,  we  have  in  the 
following  Places  of  Scripture,  viz.  Jer..  xxxi.  31.  compar'd 
with  Heb.  x.  15,  16.  Levit.  xvi.  2  compar'd  with  Heb.  ix. 
78..  2dly. 


The  Attributes  of  God  afcrib'd  to  the  Holy  Ghoji.      4  5  x 

2dly.  The  Attributes  cj 'God  are  afcrib'd  to  the  Holy  Ghoft, 
namely 

1  ft.  Omniciency,  or  all  Knowledge  1  Cor.  ii.  10.  The 
Spirit* f ear cheth  all  Things,  yea  the  deep  Things  of  God,  The 
Word  fearcheth,  denotes  the  Exqui/keneis  of  his  divine 
Knowledge  Pf.  exxix.  2 \ ,  24. 

2dly.  Almightinefs  and  independent'  Power,  1  Cor.  xii. 
4,  6,  11,  M><a>  there  are  diver fiiy  of  Gifts,  bat  the  fame  Spirit, 
but  it  is  the  fame  God  which  worketh  all  in  all,  but  all  thefc 
worketh,  that  one-  and  the  [elf fame  Spirit]  dividing  to  every  one 
fever  ally  as  he  will.  Compare  Luk.  xi.  20.  with  Mat-,  xii.  28. 
But  if  I  with  Itbe  Finger  of  God  cajl  out  Devils,  no  doubt  the 
Kingdom  of  Cod  is  come  among  yen,  but  if  I  cafl  cut  Devils  by 
the  Spirt  op  God,  then  the  Kingdom  of  God  is  come  unto  you. 

3dly.  Eternity  is  likewife ..afcrib'd  to  the  Holy  Gh off,  Heh 
ix.  14.  Christ  thro'  the  eternal  Spirit,  oferedhi.rflf  without 
Spot  to  God.  Again 

4th!}7.  Immenfty  is  alfo  afcrib'd  to  him,  Pfal.  exxxix.  7. 
10.  Whither  fail  I  go  from  thy  Spirit,  or  whither  fhall  I  flee 
from  thy  Pre/ence.  If  I  afpefid  up  into  Heaven,  thou  art  there, 
If  I  make  my  Bed  in  Hell,  behold  thou  art  there,  If  I  take  the 
Wings  of  the  Morning,  and  dwell  in  the  uttermoft  Parts  of  the 
Sea,  even  there  Jhall  thy  Hand  lead  me,  and  thy  Right  Hand 
flail  hold  me. 

^dly.  Divine  Operations  arc  afcrib'd  to  the  Holy  Spirit, 
luch  as, 

1  ft.  Creation,  Gen  i.  2.  7  he  Spirit  of  God  mov'd  upon' 
the  Face  of  the  Heaters.  By  the  Spirit  of  God,  cannot 
be  meant  the  Air  or  Wind,  as  fome  fuppcfe :  For  that 
was  not  created  till  the  fecond  Day,  when  God  made  trie 
Firmament,  the  aforefaid  Place  of  Scripture  is  explain'd  and 
Illuftrated,  by  Job.  xxxiii.  4.  The  Spirit  of  God  hath  ?nade  nze.  - 

I>  1  1  2 .-  zdly,  • 


452         *lhe  Works  of  God  afcrib"  d  to  the  Holy -Ghoft. 

2tlly.  Miraculous  Works  are  afcrib'd  to  the  Holy  Ghoft, 
particularly  the  raifing  of  the  dead,  Rom.  viii.  1 1 .  But  if 
the  Spirit  of  him  that  mi  fed  up  Jesus  from  the  dead,  dwell 
in  ycu,  he  that  raifed  up  Christ  from  the  dead  flail  alfo 
quicken  your  mortal  Bodies,  by  his  Spirit  that  dwelleth  in  you, 
likewife  the  Gift  of  healings  Tongues,  and  Prophcfes,  is  at- 
tributed to  the  Holy  Spirit,  r  Cor.  xii.  to  the  1 1.  Now  there 
are  diver fity  of  Gifts,  but  the  fame  Spirit,  differences  of  Ad- 
7niniflration,  but  the  fame  Lord, — diverjitys  of  Operations, 
but  the  fame  God  which  worketh  all  in  all. 

3<ily.  The  Unclion  of  our  Lord  by  the  Holy  Ghoft  is 
another  Argument  of  his  Divinity,  compar'd  liai.  Ixi  i. 
with  Luk.  iv.  1 8.  The  Spirit  of  the  Lord  God  is  upon  me, 
becaufe  he  hath  anointed  me  to  preach  good  Ty dings  unto  the 
Meek.  The  Unction  of  our  Lead,  alludes  to  a  LTiage  which 
obtain'd  under  the  Jewifh  OEconomy,  namely,  of  anoint- 
ing Kings,  Prophets  and  Priefts  with  Oyl,  to  fignify  their 
Authority  and  Fitnefs,  to  execute  their  feveral  Offices,  and 
therefore  it  plainly  fignifies  that  our  Lord  was  authoriz'd, 
and  qualified  to  perform  the  mediatorial  Work,  by  the  Ho- 
ly Ghoft,  which  is  no  inconfiderable  Argument  of  his  Deity. 

4thly.  The  fupernatural  Works  of  Convidtion,  Convern- 
on,  Sandtification,  and  Confolation  are  likewife  afcrib'd  to 
the  Holy  Ghoft,  John  xvi.  8,  9.  And  when  he  is  come  he  will 
reprove  the  World  of  Sin,  John  iii.  5.  Except  a  Man  be  born 
of  Water,  and  of  the  Spirit,  he  cannot  enter  into  the  King- 
dom of  God.  On  the  Account  of  fanctifying  Influence,  he 
is  call'd  the  Holy  Spirit,  and  in  refpect  of  his  comforting 
Influence,  the  Comforter. 

^thly.  The  Holy  Spirit  did  likewife  CommifTion  Perfons 
for  the  Miniftry,  and  in  a  iovereign  Way  order  as  to  the 
Places  where  they  are  to  exercife  it.  Which  is  an  unalia- 
nable  Prerogative  of  the  Crown  of  Heaven,  and  therefore  an 

inconteftible 


The  Holy  Spirit  the  Objetl  of  religious  Wbrjhtp.       453 

inconteftible  Evidence  of  his  Deity.  See  A6l.  xiii.  2.  The 
Holy  Ghofl  faid,  feparate  me  Barnabas  and  Saul,yor  the  Work 
^hereunto  I  have  called  them,  Actsxvi.  6,  7.  They  were  for- 
bidden of  the  Holy  Ghoft,  to  preach  the  Word  in  Afia,  they 
e/Jayed  to  go  into  Bithinia,  but  the  Spirit  fuff  red  them  not. 

4thiy  The  Holy  Ghoft  is  the  ObjeSl  of  religious  Worfhip^ 
and  hence  Believers  are  faid  to  be  his  Temples,  1  Cor.  iii.  16, 
17.  Becaufe  they  are  devoted  to  his  Worfhip,  and  baptized 
in  his  Name,  Mat.  xxviii.  1  9.  We  are  excited  to  worfhip 
him,  Pf.  xcv.  6.  compar'd  with  Heb.  iii.  7,  9,  And  there 
is  a  Sin  peculiarly  againft  the  Holy  Ghoft,  which  is  unpar- 
donable, Mat.  xii.  31,  32.  Now  it  is  certain  that  religious 
Worfhip  is  due  only  to  God,  Mat.  iv.  10.  For  it  is  written 
thoujhalt  worfhip  the  Lord  thy  God,  and  him  only  ft wit  thou 
Jerve.      I  proceed   to  the 

3d.    Proposed  which  was  to  Anfwer  fome    Objections. 
1  ft.  The  Antitrinitariam  Object    againft    the  Godhead    of 
our  Lord  Jesus  thus,  namely    "  That  the  Son  is  faid  to  be 
"  lefs than  the  Father,  John  xiv.  28.  andfubjecJ  to  him,    1 
"  Cor.   15.   28." 

Anpiv.  He  is  eliewhere  faid  to  be  equal  to  God,  to  be  in 
the  Form  of  God,  Phil.  ii.  6.  And  hence  equal  Honour  with 
the  Father  is  afcrib'd  to  him,  (John  v.  23.)  From  whence 
we  may  eafily  infer,  that  the  Son  is  lefs  than  the  Father, 
and  yet  equal  to  him  in  different  Refpects  :  He  is  equal  to 
God  the  Father  in  regard  of  his  ErTence,  and  lefs  than 
him,  not  only  in  refpect  of  his  human  Nature,  but  like- 
wife  in  regard  of  his  mediatorial  Office.  By  becoming 
the  Sinners  Surety,  he  deriv'd  their  Guilt  upon  him, 
and  fo  became  Subject  to  the  Father  as  a  Debtor  :  He 
is  likewife  reprefented  in  Scripture  as  a  Servant  of  God, 
on  Account  of  his  Mediation  ;  becaufe  he  undertook  it 
according    to  his  Fathers  Order,  and  is  to  be  confider'd  in 

the 


.£54  Objections  anfuverecT. 

the  whole  of  this  as  acting  in  Purfuancc  thereof,  and  Sub- 
ferviency  thereto  :  To  which  fome  add,  "  That  he  may  be 
C(  faid  to  be  lefs  than  the  Father ',  in  refpeB  of  the  Relation 
"  of  Sonflrip,  by  which,  in  human  Affair s,  the  Son. 
"  is  faid  to  be  lefs  than  the  Father,  a  It  ho',  as  to  the  Being 
<c  of  Humanity,  he  be  equal  to  him,  yea,  in  Regard  of  Gifts, 
"  Wifdom,  Goodnefs,  &c.  above  him." 

ObjecJ.    2.  "  The  Lord  Jesus    is  frequently  cail'd  Alan,. 
and  the  Son  of  Man    in    Scripture. 

Anfw.  It  is  true,  but  the  Delign  thereof,  is  not  to  exclude 
his  Godhead,  which  has  been  already  prov'd,  but  to  fig- 
nify  its  real  inseparable  and  perfonal  Union  to  the  human 
Nature:  And  hence  it  is  faid  John  i.  14.  That  the  Word: 
was  made  Flefi,  and  dwelt  among  its,  and  we  beheld  his  Glo- 
ry, as  the  Glory  of  the  only  begotten  Sen  of  God.  And  we 
are  told  1  Tim.  iii.  16.  That  God  was  manifefl  in  the  Flejh. 
And  elfewhere  that  God  fent  forth  his  Son,  made  of  c 
Woman,  ?nade  under  the  Law,  Gal.   iv.  4. 

Objecl.  3.  "  TheSon  calls  the    Father  his  God. 

Anfw.    It  is  true  he  doth    10,  but-  only  on  the    Account. 
oi  his  human  Nature. 

Object.  4  "  The  Father  is  only  faid  to  be  our  God,  (1  Cor. 
"  viii.  6.)  and    therefore  the  Son  is  not." 

Anfw.  As  the  Text  which  calls  the  Lord  Jesus  our  only 
"Lord,  does  not  exclude  theFatlier,  fo  neither  does  this,  which 
is  parallel  to  it,  exclude  the  Son  :  The  Scope  of  the  Place 
mention'd  in  the  Objection,  is  only  to  exclude  falfe  Gods 
from  a  claim  to  Deity,  and  fovereign   Dominion. 

ObjeSl.  5.  "  The  Father  is  cail'd  the  only  true  God" 
Joh.  xvii.  3. 

Anfw.  The  Son  is  elfewhere  calPd  the  true  God.  1  Joh.  v. 
20.  And  we  know  that  the  Son  of  God  is  come,  and  hath  given 
us  an  underjl ending  that  we  may  know  him  that  is  True,  and 


•  Objections  anfwered,  4  5  w 

*we,  are  in  him  that  is  True,  even  in  his  Son  Jesus  Christ, 
this  is  the  true  God  and  eternal  Life.  Now  if  he  be  the 
•true  God  he  can  be  but  one;  neither  is  the  Father  alone 
exclufive  of  the  Son,  call'd  the  one  true  God,  in  the  forecited 
Scripture,  but  the  Son  is  join 'd,  that  they  may  know  thee 
the  only  true  God;  to  which  is  added,  and  whom  thou  hajl 
■fent    Jesus  Christ,    namely  to  be  the  o?ie  true   God. 

Oljecl,  6.  "  Christ  himfelf  has  laid,  that  he  is  God 
fi  as  Magi  fir  ate  s  are  Gods,  Joh.  x.  35.  namely  by  Rea- 
Ci  ion  of  Office,  not  of  Eflence. 

Anfiv.  Christ  had  faid  in  the  30th  verfe  of  the  fame 
'Chapter,  I  and  the  Father  are  one  :  And  hence  the  yews 
-charg'd  him  with  Blafphcmy  ;  becaufe  by  this  he  declar'd 
himfelf  to  be  God.  Our  Lord  anfwers  from  the  Lefler 
to  the  Greater  to  this  Effect,  namely,  If  Magijlrates  on 
Account  of  their  Office  are  call'd  Gods,  how  much  more  am  I 
really  Jo,  who  am  fent  by  my  Father,  who  do  his  Works^  and 
am  in  him,  and  he    in  me.     joh.  x.37,   %8. 

Object.  7.  iC  The  Son  is  a  made  Lord,  Heb.  i.  4.  Being 
'i:  made  jo  much  better  than  the  Angels,  as  he  hath  obtain 'd  a 
"cc  more  excellent  Name  than  they.  See  like  wife  to  the  fame 
<(  Purpofe,  Heb.  iii.  2.  Who  was  jaithful  to  him  that  appoint- 
,c  ed  him  ^  and  therefore  Christ  is  made  God." 

Anjw.  To  be  Lord,  and  to  be  God,  are  not  Terms  of 
the  fame  Import ;  there  are  many  Lords,  who  in  the 
■mean  Time  are  not  God's.  Here  it  mould  be  noted  that 
a  twofold  Dominion  belongs  to  Christ,  viz.  Effiential and 
Mediatorial ;  the  Firft  belongs  to  him  as  God,  and  the  Se- 
cond as  Mediator  :  In  the  firft  Refpect  he  cannot  be  made 
a  Lord,  and  therefore  its  only  in  Regard  of  the  Second 
that  our  Saviour  is  fo  call'd.  As  Mediator  he  is  made  Head 
over  all  Things  to  his  Church,  which  does  not  at  all  inter- 
fere 


456  Objections  a  f if  were  d. 

fere  with  his  Godhead,  or  enential  Government.  (See  EpB- 
i.  22,    Eph.  iv.  j 5.  Col.  i.   18.) 

Objeft.  8.  Againft  the  Argument  for  Christ's  Deity, 
drawn  from  his  being  the  Object  of  Religious  Worfhip, 
it  is  alledg'd,  "  That  if  God  commands  us  to  worfhip 
"  a  Creature,  we  muft  obey  him,  and  that  he  hath  com- 
"  manded  us  to  worfhip  the  Son,  Heb.  L  6.  He  fayeth 
"  let  all  the  Angels  of  God  worfiip  him.'' 

Anjiv.  The  Objection  is  grounded  upon  an  impofiible 
Suppofition.  God  can  no  more  command  us  to  worfhip  a 
Creature,  than  he  can  forbid  us  to  worfhip  himfelf  j  for 
hereby  he  mould  give  his  Glory  to  another,  which  cannot 
be  j  this   farther  appears  thus,  viz.  "  Addoration  is  a  fay- 

*  ing  to  a  Perfon,  who  is  the  Object  thereof,  Then  bajl 
1  divine  Perfections,  and  to  fay  this  to  a  Creature  is  contrary 
1  to  Truth,  and  therefore  cannot  be  commanded  bv  God  :. 
'  And  if    we  confider  Worfhip,  as  it  is  our  addre/ling  our 

•  felves  to  him,  whom  we  worfhip  in  fuch  a  Way  as 
4  becomes  a  God.  He  cannot  give  us  a  Warrant  lb  to 
1  do,  for  that  would  be  to  diveft  himlelf  of  his  Glory 5 
c  and  it  would  alfo  difappoint  our  Expectations,  by  put- 
'  ing  us  on  trufting  one  that  cannot   fave." 

ObjeSt.  9.  Some  fay  that    "  Honours,  truly  Divine,  may 

'  be  given  to  the  Son,  as  the  Fathers  Reprefentative,  which 

1  will  terminate  in  theFather  as  an  Ambaflador,  who  is  con- 

"  fider'das  fuftaining  the  Character  of  the  Prince  that  fends 

"  himishonour'd,  as  pcribnating  him  whom  he    reprefents. 

Anjw.  Whatever    Difference   is  fhewn  to  an  Ambaflador, 

there  is  a  Diftinction  made  in  the  Expreffion  thereof  between 

him  and  hisMafter,  fignifying,    that   he  is  but  a    Subject, 

and  if  the  Cafe  was  otherwiie,  the  Prince   would  be  jufliy 

offended  ;  neither  is  there  any  Foundation  in  the  facred  O- 

racles  to  aflert3    that,  religious  Worfhip  is  twofold,  namely, 

Supreant 


Objections  anfwered.  457' 

Supream  and  Subordinate,  and  that  the  Latter  does  not 
terminate  in  the  immediate  Object  thereof,  but  in  another 
whom  this  reprefents :  When  our  Lord  informs  us,  that  be 
acled  in  his  Fathers  Name,  fought  his  Glory,  and  refer  d  all 
the  Honour  foewn  him  thereto.  Thefe  Forms  of  Expreffions 
only  fignify,  that  as  Man  and  Mediator,  he  is  inferior  to 
his  Father,  and  acls  as  luch-  by  a  delegated  Authority  from 
him.  (Tfa, .  xlii.  i.)  But  the  Mediator  confider'd  as  to  his 
divine  Nature.  ic  co-equal  andco-eternal  with  his  Father  j. 
as  has  been   prov'd  before. 

ObjecJ.  10.  "  Christ  refus'd  to  have  one  of  the  divine 
"'  Perfections-  afcriB'd  to  him.  Mat.  xix.  17.  Why  callefi 
**  thou    me    Good,  there    is  none  good  but  one,  that  is  God. 

Aftfw.  Some  do  not  improbably  underftand  the  Places  of 
Scripture  mention'd  in  the  Objection,  as  a  Method  which 
our  Lord  us'd  to  convince  the  young  Man  of  the  Erroni- 
oufnefs  of  the  Doctrines  of  the  Pharifees,  of  which  Seel: 
he  was :  It  is  as  if  our  Lord  had  fpoke  to  the  following 
Effect,  "  Seeing  you  will  not  own  me  to  be  God,  why 
"  calieft  thou  me  Good  f  For  there  is  none  originally, 
"  effentially  and  absolutely  Good  but  he  :  Either  firn:  ac- 
"  knowledge  me  to  be  a  divine  Perfon,  or  elfe  do  not  afcribe 
"  divine  Honour  to  me  y  for  then  by  Confequence  thou 
"  mightefl  as  well  afcribe  them  to  any  meer  Creature." 

It  may  be  farther  obferv'd,  that  what  our  Lord  fays 
refpecling  the  Onenefs  of  God  in  the  forecited  Place  of 
Scripture,  mould  be  underftood  in  the  lame  Senfe  with 
thofe  Places  which  deny  a  Plurality  of  Gods.  The  Terms 
one,  only,  do  not  except  the  Son  from  the  fame  Godhead 
with  the  Father,  as  appears  from  the  following  Places  of 
Scripture.  Mat.  xi.  27.  No  One  knoweth  the  Son  but  the  Fa- 
ther, nor  any  one  the  Father fave  the  Son.     It  would  be  abfurd 

M  m  m  to 


45  8  ''Objections  an  fiver  ed. 

to  infer  from  the   aforefaid    Place  of  .Scripture,  that  neither 
the  Son   or  the  Father    know  themfelves. 

Mr.  Pc<?/ observes  in  his  Synopfis  that  there  is  another 
reading  of  the  aforefaid  Text  of  great  Antiquity,  namely 
this,  "  Why  does  thou  afk  me  concerning  Good,  and  ob- 
"  ferves,  that  Beza  and  Grotius  read  it  thus,  as  well  as  the 
cc  vulgar  latin  Verrion,  and  three  moil  antient  and  correct 
<c  Copies,  together  with  the  Hi brew  Verfion  of  Mathews 
tc  Gofpel,  with  which  Origtn,  Chryfoftom  and  Aujiin  agree 
■"  in  many  Things,"  Hat  if  we  take  the  Words  agreea- 
ble to  the  Copies  now  in  \Jie,  they  do  not  import  any 
abfolute  Rejection  of  the  Character  of  Good,  for  this  our 
Lord  eliewhere  afcribes  to  himfelf.  Job.  x.  14,  15,  28. 
Jam  the  good  Shepherd,  I  lay  down  my  Life  for  the  Sheep  ; 
and  give  unto  them  eternal  Life. 

I  mail  now  proceed  to  anfwer  fome  Objections  a- 
gainft  the   Godhead  of  the  Holy-Ghofl.  And 

ill.   "  It  is    objected  that     he  prays  for  the  coming  of 
-£C  Christ  to  Judgment.  (Rev.  xxii.    17.) 

Anfw.  Moil  certainly  the  Holy-Spirit  prays  efficiently  in 
Believers,  he  excites  Deiires  in  them  after  Christ's  fecond 
coming  ;  but  he  prays  not  formally  in  himfelf:  Or  there  is 
perhaps  a  Figure  call'd  Hendiadis  in  the  Place  of  Scripture 
mention'd  in  the  Objection,  wnereby  but  one  Thing  is  figni- 
fy'd  by  thofc  two  Words,  Spirit  and  Bride,  namely  the 
fpiritual  Bride,  or  Bride  having  fpirkual  Dilpofitions. 

Ob j  eel.  2.  "  The  Spirit  is  reprefented  as  the  Gift  of 
cc  God,  {Luk.  xi.  13.)  and  therefore  he  is  not  the  Giver." 

Anfw.  The   Confequence  does  not  hold  Good  univerfal- 

ly,  as  appears  thus.  A  Perfon  may  give  himfelf  to   another, 

as    God   in  the  Covenant  of  Grace   gives  himfelf  to  his 

;own,  when  by  a  gracious  Act   of  his  Will  he  becomes  their 

tGod,  Shield,  and  exceeding  great  Reward,  Gen.  xv.   1.    Be- 

fides 


Ob;  eel  ions   anfwerea\  4^9 

fides  it  may  be  likewife  obferv'd,  that  in  feveral  Places 
of  Scripture  the  Gifts,  and  Graces  of  the  Holy-Ghofl, 
and  efpeciaily  the  extraordinary  Gifts  are  thus  term'd.  See 
Acls  x.  44,  45.  The  Holy-Ghoji  fell  on  all  them-  which  heard 
the  Word.  A  61.  xix.  2.  We  have  not  Jo  much  as  heard  whe- 
ther there  be  any  Holy  Ghoft.  John  vii.  39.  The  Hcly-Ghoji 
was  not  given,  becaufe  Jesus  was  not  yet  glorify 'd. 

Objecl.  3.  il  The  Holy-Ghofl;  is  faid  to  be  fent,  Joha 
"'  xvi.  7.  And  therefore  he  ferves,  and  £o  is  not  God." 

Anfw.  The  Confequence  of  ferving  does  not  follow  from 
the  Premifes  univerfally,  neither  can  it  be  true  in  the 
prefent  Cafe,  that  he  j'hould  ferve  to  whom  all  the  divine  At- 
tributes belong,  All  thofe  Places  of  Scripture,  which  feem 
to  reprefent  the  Holy-Ghoftas  inferior  to  the  Father  and 
Son,  may  be  underftood  as  fignifying  a  Subferviency  of 
the  Works  of  the  Spirit,  which  are  metanomically  term'd 
himfelf]  to  the  Works  of  the  Father  and  Son,  which  im- 
ports no  Inferiority  or  Perlbns, 

Objecl.  4.  "  It  is  alledg'd  that  the  Holy-Spirit  changes 
"Place,  and  fo  is  not  God,  Luk.  iii.  21,  22.  The  Holy 
il  Ghojl  defended  like  a  dove  upon  him. 

Anfw.  The  Bleffed  Spirit  changes  not  Place  really,  but 
fymbollically,  as  God  the  Father  doth.  Gen.  xviii.  21.  / 
will  go  down.  .  The  outward  Symbols  or  Tokens  of  God's 
Pretence,  may  move  from  PLce  to  Place  3  but  his  Being 
is  Omniprefent,  and  is  infinitely  beyond  the  Bounds  of  the 
Creation. 

Objecl.  '$?  "  It  is  alledg'd  that  the  Holy-Spirit  hath  a 
"  Will  diftincl  from  the  Will  of  God,  becaufe  he  is  laid 
M  to  inter reed  for  the  Saint  s,  according  to  the  Will  of  Goda 
"  (Rom.  viii.   27.) 

Anfw.  The  Manner  of  the  Spirits  interceeding,  is  re- 
prefented  in  the  preceeding  Verfe  which  is  this,  Hejlirs.up 

M  m  m  2  in 


',00  Objections  anfwered. 

in  God's  People  by  his  efficiency,  Groanings  that  cannot  be  u't- 
fared.  The  Words  cata,  theon,  or  according  to  God,  feem 
only  to  import,  that  the  Spirit  helps  pious  People  to  pray 
as  it  becomes,  or  in  that  Manner  God  requires.  Here  is 
no  Difference  afferted  between  Gods  Will  and  his,  in  which 
the  Force   of  the  Objection  lies. 

Objecl.  6.  "  It  is  faid  of  the  Holy-Spirit,  Jchn.'xvi.  13. 
tr   1 4.  That  he  /hall  not  [peak  oj  himfelf,    but  wbatjoever  he 
"  Jhall  hear,  that  f  jail  he  fpeak.-—~For  he  JJ:all    receive   of 
u  .mine,  andjhewtt    unto  yen." 

Anj.  The  aforefaid  Text  does  not  argue  that  the  Spi- 
rit has  all  the  Ideas  of  Things  imprefs'd  on  his  Mind, 
which  he  communicates,  as  Creatures  have  ;  for  this  would 
contradict  what  is  eifewhere  faid  concerning  him,  viz.  'That 
he  knoiveth  the  deep  'Things  of  God  :  But  probably  it  in- 
tends this,  that  the  Holy  Spirit  would  communicate  no 
other  Doctrines,  than  what  Chrift  had  before  reveal'd  in 
the  Gofpel ;  befides  the  aforeiaid  Phrafes  feem  to  fignify 
that  the  Order  of  the  Holy-Spirits  acting,  is  agreeable  to 
the  Order  of  his  fubfiiting,  namely,  that  as  he  proceeds 
from  the  Father  and  the  Son,  fo  he  acts  from  them,  but 
without  any  Imperfection  or  Dependance  in  refpect  of  his 
EfTence,  Existence,    or  Action. 

But  I  may  add,  that  it  is  objected  againft  the  Doctrine 
of  the  Trinity  in  general,  namely,  "  That  it  is  contra- 
tc  ry  to  Reafon,  and  therefore  ought  not  to  be  believ'd." 
Anfw.  That  it  is  above  Reafon  we  confefs,  but  that  it  is 
contrary  to  it  we  deny.  Now  a  Doctrine  may  be  truly  laid, 
to  be  contrary  to  Reafon,  when  it  contradicts  fome  of  the 
firft  Principles  of  reafoning,  which  are  felf  Evident,  and 
univerfally  acknowledged,  fuch  as  that  a  Thing  can  be, 
-and  not  be  at  the  fame  Time,  that  the  whole  is  greater  than 
a  Part,  &c.  A  Doctrine  cannot  be  truly  call'd  Unreafonable, 

jneerlv 


Objections  anficered.  46  r 

meerly  becaule  it  oppofes  unjuft  Deductions  from  firft 
Principles  j  but  we  know  not  that  the  Article  of  the  Tri- 
nity contradicts  any  of  thofe  firft  Principles  before  men- 
tioned, or  others  Parallel  to  them. 

It    is     alledg'd   that  this    is  an  Inftance  ofContradicti- 
-  on  which  fome  fuggeft,  namely,    <c  That  while    we  aflert 
that  there  is  but  one  God ;  in  the  mean  Time  we    fay,  that 
"  there  are  three   Perfons  in  the  Godhead,  and  that  each   of 
<J  thefe  is  God. 

An',w.  But  herein  there  is  no  Contradiction,  becaufe 
we  lay  not  that  the  facred  Three  are  diftinct  Gods;  the 
Diftinction  refpects  their  Perfonality,  and  not  their  God- 
head :  And  when  we  fay  there  are  three  Almighties  we 
mean  not  that  thefe  Perfections  are  diftinct,  but  the  very 
fame  in  them  all.  Neither  is  the  Confequence  valid  from 
human  to  divine  Perfonality,  /'.  e.  becaufe  human  Perfons 
are  diftinct  Beings,  that  therefore  the  Divine  muft  be  fo. 
If  indeed  the  divine  Perfonality  were  finite,  like  that  of 
the  Creature,  then  it  might  be  reafonably  requir'd  that  a 
finite  Mind  mould  account  for  it ;  but  fince  it  is  not  fo,  it 
muft  therefore  be  incomprehenfible,  and  thus  our  not  being 
able  to  Grafp  it  mould  be  no  Bar  to  our  Belief  of  it. 
Surely  feeing  Almighty  God  knows  beft  the  Manner  of  his 
own  Exiftence,  it  is  but  reafonable  we  mould  believe  the 
Account  which  he  has  given  of  it,  in  that  Revelation  which 
bears  the  Characters  of  a  divine  Original. 

But  I    proceed   to    the    Improvement  of  this    Subject:. 
And 

1  ft  What  has  been  faid  ferves  to  inform  us,  of  the  un- 
happy Cafe  of  all  A?ititri?iitariansy  whether  fews,  Turksi 
Arians,  or  Socinians,  when  our  Lord  had  prov'd  his  co- 
equality  with  his  Father,  {John  v.)  by  /hewing  that  he 
was  one  with  him,  and  did  the  fame  Works.  He  there- 
fore 


4.62  The  Improvement. 

fore  juftly  infers,  that  he  that  honour  eth  not  the  Son  honour eth  nc 
the  Father.  See  v.  23.  The  fame  Truth    is  elfewhere  aver- 
ted, (ijoh.  ii.  23.)  Hence  Paul  concludes  the  Gentiles  who 
were  without  Christ  to  be  Athei/h.  [Ephef.  ii.   12.)  And 
is  not  he  an  Athei/l  who  denys  religious  Worfhip  to  him 
who  is  the  true   God.  {Rom.  i.  21.)    And    on    the    other 
Hand  is  he  not  an  Idolater  who   offers  religious-  Worfhip 
to   one   whom  he  believes  not  to  be  God.     What  Hope  can 
we  have  of  the  Remiiiion  of  SinSj  without    Satisfaction  be 
made  for  Sin,  equal  to  its  Demerit,  which  muft  be  Infinite  j 
becaufe    Sin  is  objectively  fo5  being    committed    againft    a 
Being  oi  infinite  Perfection  ?  Now   is  it  not  utterly  impof- 
fible  for  a  meer   Creature,  who  is  neceilarily  finite,  to  per- 
form this  infinite  Talk,     To  fuppofe  Sin  may   be    pardon'd 
without  equal   Satisfaction,  is  to  confront  therectoral  Juffice 
of  God    as  well  as  his   Truth,    which     itands   engag'd    to 
iiTue    the    Threats  of  the  firit  Covenant   upon   the   Tranf- 
grelfors  thereof,   either  upon  themfelves  perfonally,   or  up- 
on a  Surety  in  their  Room  and  Place  :  And    without   Par- 
don what    can    enfue   but  utter     and    irreparable    Ruin  ? 
And   what  Ground  have    we    to  expect  the  Regeneration 
of  Men  who  are  dead    in  Sins  and  Trefpaiies,  without  the 
Intervention  of  the  Almighty  Energy  of    the  Holy- Spirit  ? 
And   can    this  be  exerted  by  one  who  is    not  God  ?    And 
pray  what  is    Religion  without  well  grounded  Hopes  of  the 
Remimon  of  Sins,     and    Regeneration,    but   Prelumption, 
Formality,  and    Defpcraticn  ?  From  all    which  it  evidently 
appears,  that  the  denial    of  the  Godhead    of  the    Son    and  i 
Holy-Spirit,  as  well  as  of  theFather,  laps  the  very  Founda- 
tions of  the  Chriftian  Religion,  and  exceedingly    endangers 
the   Salvation  of  Mens  Souls. 

Mr.  Vincent  in  his  judicious  Explanation,   of  The  Affem- 
blies  (l:orter  Catech/J/n,  pag.  33.    in  an  Aver  to  this  Qaeflion, 

namely,  . 


The  Improvement.  463 

namely.    What  fiould  we  judge  of  them  that  deny  that  there 
ttre  three  diftinB  Per [ons  in  the  Godhead?     Sayeth, 

Anfw.  "  We  ought  to  judge  them  to  be  Blafphemers, 
"  becaufe  they  fpcak  againft  the  ever  glorious  God^  who 
<c  hath  fet  forth  himfelf,  in  this  Diftindtion  in  the  Holy 
"  Scriptures,  adly.  To  be  damnable  Hereticks  !  This 
"  Dodtrine  of  the  Diftindtion  of  Perfons,  in  the  Unity  of 
"  EiTence  being  a  fundamental  Truth  denied  of  old  by  the 
tc  Sabellians,  Arians,  Photim'ans,  and  of  late  by  the  So- 
■"  cinianSy  who  were  againft  the  Godhead  of  Chrift  the 
Ci  Son,  and  of  the  Holy  Ghoft,  amongft  whom  the  Quakers 
"  are  alfo  to  be  numbred,  who  deny  this  Diftindtion." 

2dly.  The  Dodtrine  of  the  Trinity  fhews  the  Sufficiency 
of  the  Almighty  to  fecure  the  Happinefs  of  fallen  Crea- 
tures, while  each  Perfon  affumes  his  peculiar  Task  to  this 
End.  The  Firft  decrees  it,  the  Second  pur  chafes  it,  and 
the  Third  applys  and  confers  it.  It  is  true  indeed  that  every 
faving  Benefit  we  receive,  is  common  to  all  the  facred 
Three,  and  therefore  we  find  the  fame  Benefits  expreffly 
afcrib'd  to  them  all  complexly,  and  to  each  refpedtively, 
(Rev.  i.  4.  ^.jchn  vi.  45.  Mat.  xxiii.  10.  John  xiv.  26.) 
Every  Benefit  belongs  to  each  Perfon  of  the  facred  Trinity, 
after  his  own  peculiar  Manner,  namely,  to  the  Father  by 
Original  Authority,  and  hence  they  are  affign'd  to  his  good 
Pleafure,  (Mat.  xi.  25,  26.)  To  the  Son  they  belong  of  Right 
and  of  Merit,  inafmuch  as  he  has  purchafed  them  by  his 
Blood,  that  of  his  Fulnefs  we  might  receive  Grace  for  Grace, 
(John  i.  16.)  To  the  Holy  Ghoft  they  belong,  by  the  imme- 
diate Efficacy  of  Application.  Rom.viii.  11. 

3diy.  The  Dodtrine  of  the  Trinity  mould  invite  us  to  the 
following  Duties,  namely, 

1  ft.  To  endeavour  after  a  diftindt  Knowledge  of  this 
important  Point,  without  which  we  cannot  worfhip  God 

arightj 


464  ¥Jje  Improvement. 

aright.    Religious  Worfhip   is  certainly  due  to  all  the  facred" 
Three,  as  appears  from  what  has  been   already  laid  before, 
and  unlefs  we   know  this,  how  can  we  perform  it,    and 
how  can  we  expect  FellowJUp  with    the  Father,  and  with 
the  Son  Jesus  Christ,  and  the  Communion  of  the  Htly  Ghoft\, 
( 1  John  i.  3.  1  Cor.  xiii.)  except  we  know  that  there  be  fiich 
Perfons?  What  can  be  of  more  Moment  to  us,  than  to  be 
fh'engthned  in  our   Perfualion  of  the  divine  Original  of  the 
Holy  Scriptures  ?  And  to  this  End  is  not  our  Knowledge  of 
the    Three    that    bear   Record  in    Heave?:  peculiarly  fer vice- 
able?  Surely  to  know  the  only  true  God  and  Jesus  Christ 
whom  he  hath  fent  it  Life  eternal  John  xviii.   3.  And  if  any 
Man  have  not  the  Spirit  of  CHRIST,  he  is  none  of  his,  Rom,, 
viii.  9. 

2aly.  We  fhould  glorify  the  facred  Trinity  in  Imitation 
of  the  feraphick  Doxology,  Ifat .  vi.  3.  Holy,  Holy,  Holy,  is 
the  Lord  of  Ho/Is,  the  Heavens  and  Earth  are  full  of  the 
Majefly  of  his  Glory.  Becaufe  therein  mines  forth  the  un- 
fpeakable  Happinefs  of  the  fupream  Being,  apparent  in  the 
endear'd  Fellowship,  mutual  Knowledge  and  Complacence 
of  the  facred  Three,  (Prov.  viii.  3©.  Mat.  ill.  17.)  There- 
in is  likewife  confpicuous  the  infinite  Perfection  of  Jeho- 
vah :  For  thus  the  Attributes  of  Three  Perfons  unite  in  one 
Effence  common  to  all,  and  are  we  not  hereby  taught,  how 
the  Father,  Son  and  Spirit  do  mutually  glorify  each  other, 
(John  xvii.  4,  5,  22.) 

But  the  Con fi  deration  of  the  Part  which  each  Perfon  of 
the  facred  Trinity  performs  in  compamng  of  our  Salvation, 
fhould  efpecially  invite  our  grateful  Hofanna's,  together 
with  that  of  the  divine  Goodnefs  in  revealing  this  Myftery 
to  us,  which  has  been  hid  from  Ages.  (2  Cor.  vii.  10.) 

3<iiy.  Let  us  feek  with  all  carneftnefs,  Communion  with 
the  facred  Trinity,   feeing  that  this  is  an   attainable  and 

mofl 


464  The  Improvement. 

molt  important  Priviledge,  (2  Cor.  i.  4.)  in  this  is  our  chief 
Excellency,  our  greateft  Happinefs  and  Security.  ( 1  John 
ii.  2.)  And  hence  the  Priefr.  of  old  was  requir'd  to  blete 
the  People,  after  the  Trinity  was  distinctly  mentioned,  (Num. 
vi.  23,  24,  25.)  No  Comfort  on  Earth  is  equal  to  that  of 
Fellowship  with  the  Father,  Son,  and  Spirit  Now  to  ob- 
tain this  Communion,  we  rnuft.  forfake  Sin,  which  alienates 
us  from  God,  and  by  a  living  Faith  accept  the  Redeem- 
er-, that  being  thereby  united  to  him,  we  may  thro'  him  ob- 
tain Communion  with  the  Father,  and  Holy  Spirit.  He  will 
pray  the  Father  for  us,  and  he  will  give  us  another  Comfort- 
cr,  that  he  may  abide  with  us j or  ever,  even  the  Spirit  of Truth. 
(Johnxiv.  16,  17.)  And  having  obtain'd  Communion  let  us 
perform. 

4thly.  The  Offices  we  owe  to  the  facred  Trinity,  fuch 
as  Worjhip  and  Obedience,  being  baptiz'd  in  the  Name  of 
the  Father,  Son,  and  Holy  GhoSt,  let  us  keep  our  Cove- 
nant Engagements.  We  mould  expect  every  falutary  Bleffing 
from  all  the  Perfons  of  the  Trinity,  feeing  they  all  -by 
Council  and  Office,  equally  confpire  to  promote  our  Hap-* 
pinefs.  (Num.  vi.  24,  27.)  Having  obferv'd  the  Order  of  con- 
ferring every  Benefit,  which  is  from  the  Father  by  the  Son  & 
Spirit.  {Ephef.  ii.  18.)  In  the  mean  Time  we  mould  ask  the 
Benefit  peculiar  to  each  Perfon,  according  to  the  divine 
OEconomy,  particularly  of  him,  namely,  Love  from  the 
Father,  Grace  from  the  Son,  and  Communion  from  the  Spirit. 
And  on  the  other  Hand,  let  us  faithfully  render  thatoecono- 
mical  Duty  we  owe  to  each  Perfon,  namely,  to  the  Father 
Reverence,  to  the  Son  Faith  and  Love,  and  to  the  Holy 
Spirit,  Obedience.  And  in  all  our  Prayers  and  Praifes,  let 
us  after  the  Example  of  the  primitive  Church  make  diftinct 
mention  ot  all  the  Perfons  of  the  Trinity;  that  fo  their  per- 
fonal  Glory  may  be  fuitably  manifefted  by  us. 

N  n  n  Finally, 


465   »  The  Improvement . 

Finally  tkatblefled  Unity  and  Love,  which  fubfifts  among 
fbe  facred, Three,  invite  our  Imitation,  let  us  tberejoe  keep  the 
tlfity  pftlpe^rti y  in  the  Bond  6}  Peace,    becaufe  hereby  -we 
fliall  in  j6ur  Meafure*   in '  fome   Sort  refembie  the-  facred 
Trinity.   John  xviiv  zl.That,  they  all  may. be  One,  as  thou  Fa- 
ther artf  in  me. and  Tin  thee  ; '..in  this  our  greateft  Glory  con- 
lifts,  John  xvii. '  And  the  Glory  which  thou  gave  ft  me,  I  have 
given  themy   that  they  maf  tie  one,  even,  a;   we   are.     With- 
out £ndeavckirs;1after  Union  to,  and  loving. Communion- with 
-fuch  whom, ; from  their  Principles  and  Practice,  we  have 
Reafbn  to  think  are  the  Saints  of  God,  how  can ,  we  expecl: 
'C^mmAnion^widi  the. facred  Trinity,. or  to  be  one  in  them. 
In  a  Word,  t^eoBeau^,  Strengtlf, ,  Increafe  and  Comfort  of 
religious  Societies,  depend  upon  their  Union  and  Love,  here- 
by .they,  evidence  to  the  World  that  they  are  Difciples  of 
CHRIST  indeed -'tet  us-  be  therefore   Followers  of  God  as 
dear  Children,  and.  walk  in  Love,  as  Christ,  alio  hath  lo- 
ved us,  and  given  h^im^lf  4br  us^an,  Offering  and  a  Sacri-- 
vjficc,tQGp4-Qf  a  fweet  fuelling  Savour.    Now.  to  God  the 
Father,  Son  and  Holy  Ghbft,  the  facred  and  venerable  Three 
One,  who  ^ear  Witnefs  from  Heaven,  to  the  divine  Original 
.of  that  Religion  vyeprofefs,  be  all  Glory  afcrib'd  byMen  and. 
Angels,  jhLrou|hout  all  Eternity.     Amen  and  Amen\ . 

errata; 

PA«e  7  line  8  read  Weight.  Ibid  1. 1 8  read  cupfilo;  p.  ££jb  z*  -.read,  arc. 
p.  52. 1  1  read  P*{foges.  p.  65  1.  g  read  untainted  p.  7  1  1.  26  read  Scripture. 
Ibid  1  27  read  Attributes.,  p.  72J.  7  rtad.Jhow.  p.  98  1.  1  read  excellently.  Ibid 
•f:  i3;readTyrparum  Ibid.  V  31.  read  does.  p.  1 6  *  1.  4  read  eicher.  p.  169 
1  j  add,  H  material  !B:tng!».  p  iYo-  1.  19  resid  SalVationr.  I  ^.-^^h^i^keuU 
•we>  p,  zxyl  ^'5  rewd  t-hi*  p  252  1  3 r  tcad  Shin.es.  <p.:A4£  1  .  19  read  the 
Tumult,  i  p.  247  read  meet. .  J>.  ^69. 1.  JLfc  read  whether,  p  3  jS  I.  J 8  Vead 
that  it  is,  pr§49  1.13  read  Inrrruments.  Ibid  1.  17  read  befcauHe  of  thefe.Tbjngs. 
p  34S  I.  94  read  Defiance,  p. 3,5,6  1  39  read  Atrribute.  p.  365  I  2  read  Bene- 
factor, p  370  1.  8  read  decreed,  p  388  li  28  read  Men.  p  389  1.  30  del* 
in.'  p:  -397,  1.  7  read  Polytheifm.  p.  436  1.  1  read  Qeapoomy.  p.  452  I.  12  read 
compare.  I.  3a  read  were!  p  455  h  2J.  a  m*!'*.  Stmt  Jeffer' Erraf4?tibu.  ton  #//>//*- 
ptfTtnwtt*)  wkub  tu  b»piJ tbt  jw&Vfoiw  ReHdtr  vxt(  Ctrriit,'  -         -\-    "  v 


C    O    N    T    E    N    T    S. 

SEJIM  ON    I. 
I -CoR.  x.  2  U    Whether  therefore  ye  eat  or  drink,  or  wha$- 

i    foever  ye  do,  do  all  to  the  Glory  of  God,  ,  (pag.  3)  ' 

S  E  R  M  O  N.     II. 

The  fame  Text,  (pag.  29) 

SERMON    in.  .,  > 

'2  Tim.  iiL  16,   17.  All  Scripture  is  given  by  Inspiration  of 
'God,  and  is  profitable  for  DoSlrine.  for  Reproof',  for  Cor- 

■■'  reclion\  for  Inftruclion  in  Right emfnefs*. 

Tim 'the  Man i li  of 7  God  may  be  perfeS,.  throughly  furnifhed 

■     wiio  all  goodGood  Works.       -    t X(pag.  61^)  , 

\     '  s  e  r  mo  n.  ;iv.:  ;~  ; 

;Ps  a  l  m  xi v,  s  i  ,..    The  Fool  hath  faid  in  his  Heart  there  is  Ufa 
-*   G°J-  (Rag-  *>&). 

SERMON    V. 

JExod.  iii.  13,  14.  And  Moics  faid  unto  God, 'behold,  wbefi 
T  come  unto  the  Chidren  of  Ifrael,  and  /hall  fay  unto  them9 
the  God [of  your  Fathers  hath  ft nt  me unto  ydu  ;  and  they 
JJ:all  fay  to  me}  what  is  his  Name  §  What  jhall  I  jay  unfo 
them?  And  God  faid  unto  Moits,  I  AM  THAT  I  AM* 
And  he  faid y  thus  fait  thou  [ay  unto  the  Children  of  Jfrael9 
JAM  hath  Jent  me  unto  you.      (pag.  107)  - 

S  E  R  M  O  N     VI, 

&XQi>.,iiu    14.  And  God  faid  unto,  Mbfc,   I  AM  THAT 
;    I  AM:  And  he  faid,  thus  jhaft  thqu  fay  unto \th \  Children 
tylfcel-i  I  AM  hath  fent  me  unto  yctf .    (pag.  125) 
•'■'.'  ^  ...  .     ' 

S  E  R  M  O  N     VII.  j 

'joWi  iv.  24^  ^Gcdfs  a  Spirit,  and  they  tljat  wyfhip  him, 
mufi  worfijtp  him-.liK Spirit. ' <tnd [in  fruth.ffytfy  149)  I^e 


The  CONTENTS. 

SERMON     VIII. 
Psalm,  cxlv.  3.  Great  is  the  Lord  and  greatly  to  be  praifed% 
and  his  Greatnefs  is  unfearchable.  (pag»  165) 

SERMON     IX. 
Rom.  xi.  33,  34.  O  the  Depth  of  the  Riches  both  of  the  Wif- 

dom  and  Knowledge  of  God!    How  unfearchable  are  his 

Judgments  and  his  Ways  pajl  finding  out. 
For  who  hath  known  the  Mind  of  the  Lordx  or  who   hath  been 

bis  Coimfellor.  (pag-  182) 

SERMON     X. 

Rom.  x.  33.  O  the  Depth  of  the  Riches  both  of  the  Wif dem- 
and Knowledge  of  God  !  How  unfearchable  are  his  Judg- 
ments^ and  his  Ways  paft  finding  out.     (pag.   199) 

SERMON     XI. 
Gen.  xvii.  1 .     And  when  Abram  was  Ninety  Tears  old  and 
JVme,  the  Lord  appeared  to  Abram,  and f aid  unto  him,  I 
am  the  Almighty  God-  walk  before  me,  and    be  thou  .per- 
feci.      .        (pag.  213) 

SERMON     XII. 

Jerem.  xxxii.  17.     Ah  Lord  God,  behold,  thou  baft  made  the 

.  Heavens  and  the  Earth  by  thy  great  Power,  and  fir  etched 

ait  Arm,  and  there  is  nothing  too  hard  for  thee.     (pag.  235) 

SERMON     XIII. 
Levit.  xix.  2.    Speak  unto  all  the  Congregation  of  the  Chil- 
dren of  Ifrael  and  fay  unto  themyyefall  be  Holy  :  For  I  the 
Lord  your  God  am  Holy.  (Pag«  251 ) 

SERMON     XIV. 

Deut.  xxxii.  4.  He  is  the  Rock,  his  Work  is  Perfect:  For 
all  his  Ways  are  Judgment :  A  God  of  Truth,  and  with- 
out' Iniquity >  Juft  and  right  is  he.  [pag.  270) 


TheCONTENTS. 

SERMON     XV. 

Ho  sea.  iii.   5.    And  pall  j  ear  the  Lord,  and  bis  Gooanefs, 
in  the  latter  Days  (pag.  292) 

SERMON     XVI. 

Exod.  xxxiv.  6.  And  the  Lord  paffed  by  before  him,  and 
proclaimed^  the  Lord,  the  Lord  God,  Merciful  and  gracious, 
Long-fuffering.  (pag.  311) 

SERMON     XVII. 

The  fame  Text.  (pag.  327) 

SERMON     XVIII. 

The  fame  Text.      (pag.  344) 

SERMON     XIX. 

Psalm  xxxi.  5.  Into  thine  Hand  I  commit  my  Spirit :  For 
thou  haft  redeemed  me  O  Lord  God  of  Truth,     (pag.  363) 

SERMON     XX. 
Deut.  vi.  4-    Hear  0    Ifrael,    the    Lord  our   God  is  one- 
Lord,  (pag.  385) 

SERMON     XXL 

Jerem.  x.  ro.  But  the  Lord  is  the  true  God,  and  an  everlaft- 
ing  King  :  At  his  Wrath  the  Earth  Jlmll  tremble,  and  the 
Nations  jhall  not  be  able  to  abide  his  Indignation  !  (pag.403  ) 

S  E  R.M  O  N     XXII. 
1  John  v.  7,     For  there  are  Three  that  bear  Record  in  Hea- 
ven, the  Father  the  Word,  and  the  Holy  Ghojl,  and  thefe 
Three  are  One.  (pag-  420) 

SERMON     XXIII. 

The  fame  Text.  (pag.  449^ 


o 


